LIBRARY OF CONGRESS. 

PRESENTED BY 

UNITED STATES OF AMEEIOA. ! 



/ 



FAMILIAR LETTERS 

TO A 

brother; 

IN 

TWO SERIES: 

ON THE 

FINAL RESTORATION 

OF 

2UI Jilctnkin& 

TO 

HOLINESS AND HAPPINESS; 

THROUGH A RIGHTEOUS JUDGMENT, 
AND AN EQUITABLE RETRIBUTION. 



BY DANIEL PARKER, 

Poster of the First Restorationist Church, Cincinnati. 



CINCINNATI: 
Printed by C. W. THORP. 
1844. 



X36 



Entered according to Act of Congress, in the year 1844, by 
Dantbl Pakktjr, in the Clerk's Office of the District Court 
of Ohio, 



TO THE 

FIRST RESTORATIONIST CHURCH 
OF CINCINNATI, 

THE FOLLOWING PAGES ARE RESPECTFULLY 

DEDICATED 

BY THE AUTHOR, 

WITH GRATITUDE FOR ALL THE EVIDENCES OF 
ATTACHMENT, SO OFTEN MANIFESTED . 

May their perusal tend, not only to strengthen the 
bonds of mutual affection, but also prompt to grea- 
ter diligence in disseminating the principles of broth- 
erly love and christian charity toward others of a 
different faith, — thus carrying out in practice, the char- 
acteristics Of RESTORATIONISM. 

This offer of respect, to the bre there n and sisters, 
becomes the more proper from the fact, that amidst 
all the difficulties they have had to encounter from 
surrounding prejudice and misrepresentation, they 
have encouraged the publication of what is here ten- 
dered to their acceptance. 

It should also be remembered, that this little Church 

% 



DEDICATION. 



is the only one of the kind, known by the writer, to 
exist in the Mississippi Valley, as the little cloud, 
seen by Elijah's servant, "like a man's hand" 1st. 
Kings 18: 44, rising in the WEST: (the Mediterra- 
nean Sea, out of which it arose, lies west of Mt. 
Carmel, from which the little cloud was seen.) 

May it spread like that, and covering the moral 
heavens, send forth refreshing showers of truth until 
the " desert shall bud and blossom as the rose." 

Mount Hygiene 
April 1844. 

Daniel Parker. 







PKEFACE. 



Although the following letters were not 
written originally for the press, the writer offers 
no apology for their imperfection or publication; 
hoping they may subserve the cause of truth, and 
tend to correct false impressions in reference to 
restorationism; ( a sentiment but little under- 
stood by its opposers,) they are sent forth to 
make their way, as the Author has done, upon 
their own resources, through the crowd of diver- 
sified opinions. 

No one will say the subject is unimportant; 
for whatever relates to our eternal destiny must 
surely be of the highest importance. 

The present mode of existence being short 
and uncertain, compared with eternity, it is our 
solemn duty to examine all the evidence that 
can be brought to bear upon the subject. 

There can be only three possible destinies for 

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VI 



PREFACE. 



human beings: — one is, to be eternally miserable; 
— a second, to be destroyed or lose their conscious 
existence; — and the third is, to be restored from 
sin and sorrow to holiness and happiness. The 
latter, is advocated in these familiar epistles, it 
is hoped, with a becoming spirit and due respect 
for the opinions of others. 

The lovers of truth will not reject it for com- 
ing in a plain dress, as the charms of real beauty 
are better appreciated in a simple garb. 

The limits of this little book do not admit of 
bringing forward all the proofs which might be 
adduced in favor of the doctrine advocated, nor 
of considering all the objections which may be 
urged against it. The object is to present, in a 
concise manner, some of the most prominent 
objections, and answer them; together with a 
few reasons for adopting a faith " every where 
spoken against." 

The reader should not expect therefore, that 
every difficulty will be met and removed, and 
the writer has no expectation that every reader 
will arrive at his conclusions; nor does he think 



PREFACE. 



VII 



the salvation, either of himself or others, depends 
upon the adoption of his doctrinal views; but 
that " repentance toward God, and faith in our 
Lord Jesus Christ" with obedience to his com- 
mands, will ensure to all who comply with 
these terms, an exemption from condemnation 
in this life and in the life to come. 

It would be uncharitable indeed, to conclude 
that all must be lost who do not believe in our 
peculiar theory. Still, it is a great blessing to 
know the truth respecting the character and 
purposes of God, as our dispositions and practi- 
ces will be likely to accord with our opinions. 

That both the reader and writer of this book 
may so live, as to have a conscience void of of- 
fence before God and man, is the devout prayer 
of the 

AUTHOR. 



I 



FIRST SERIES. 



I 



LETTER I. 



Mount Hygiene, Clermont Co. Ohio; 

July 20th. 1841. 

Dear Brother: 

You seem to think 
that if the Restoration doctrine be true, there is 
no need of religion; that is, if the human family- 
is all to be made holy and consequently happy, 
there is no need of their being purified from sin. 
Such a supposition arises from a misconception 
of the sentiment. You might as well say, that 
because the Lord has declared, that " every knee 
shall bow and every tongue confess," therefore 
it is not necessary there should be any bowing 
and confessing. 

The doctrine is not, that mankind will be saved 
in Sin, but /rcwi Sin. Neither do Restorationists 
believe that any thing but the Spirit of God in 
Christ can, or will cleanse the soul from moral 
pollution, but believing as the Scriptures declare, 
that " God will have all men to be saved and 
come to the knowledge of the truth," 1st Tim. 



p 



ON RESTORATIGNISM. 



11 



2: 4; and that Christ came into the world, suf- 
fered and died, to accomplish that will; he must 
either succeed or be disappointed. 

Restorationists think that as he has " all pow- 
er in heaven and earth," Matt. 28: 18, and is 
the " Power of God and the Wisdom of God" 
he cannot be frustrated in carrying out the di- 
vine purpose; but must ultimately succeed ii 
" subduing all things unto himself" 1st. Cor. 15: 
28, " through the blood of the cross," Coll. 1. 20. 
Yet this universal subjugation does not conflict 
with the idea of a righteous retribution according 
to our works; nor does it follow that every one 
will receive the same reward; for that is to be 
" according to the works," and the works being 
limited; the rewards to be according to them, 
must be limited also. 

It will be asked then, will the rewards of the 
righteous be limited? It is answ r ered yes; be- 
cause their works, however good, are still limited. 

On what principle then, we shall again be ask- 
ed, will Eternal Life be enjoyed? The reply is, 
on the principle of a gift; no one deserving it 
on the ground of works, " lest any man should 
boast." Eph. 2: 9. 

Will every one then receive a full reward in 
this life and all be equally happy at the general 



12 



FAMLIAR LETTERS 



resurrection? — Restorationists say not. They 
believe that those who live and die in sin, will 
rise to condemnation; that the degree of con- 
demnation and suffering will be proportionate to 
the degree of guilt in each individual; that the 
Eternal state does not immediately supervene. 
But that the Resurrection, Judgment, and Ret- 
ribution, though they will take place in a future 
state, it is not properly the eternal one, but 
belongs to that kingdom which will be exhibited 
when Christ comes the second time, or last dis- 
pensation of time: that before this kingdom will 
be given up to the Father, all will stand " before 
the judgment seat of Christ to receive the 
things done in the body," 2 Cor. 5: 10: then, a 
righteous retribution will be awarded to each 
class. The present is therefore, the state of pro- 
bation, and the time of the Saviour's second 
advent, will be the season of retribution. The 
two terms probation and retribution are by no 
means synonymous; the former signifying a 
state of trial, and the latter, that of rewards in 
reference to the manner of our using that state 
of trial. 

For want of seeing this difference, some sup- 
pose that Restorationists hold to a second proba- 
tion. They do hold, however, that where crea- 



ON RESTORATIONISM. 



13 



tures are so circumstanced that they cannot know 
the truth in this life, it will be communicated to 
them in another; but there is no guilt without 
wilful transgression. 

Why then should my Brother conclude that 
if misery should come to an end at some future 
unknown period, there is no need of being reli- 
gious now ? 

I confidently trust that when those who now 
oppose the Restoration sentiment lay aside their 
prejudices and give to the subject that careful 
and prayerful attention its importance demands, 
they will discover higher motives prompting to 
religion than the fear of Eternal Torments. 

You may possibly hear from me again on this 
interesting subject when I have leisure to write; 
until then, youlnay rest assured my daily prayers 
will ascend to the merciful Creator for your 
present and future prosperity. 

Adieu, 

D. P. 

2 



14 



FAMILIAR LETTERS 



LETTER II. 



Mount Hygiene, July 24th, 1841. 
Dear Brother: 

In a former letter, I 
considered the common, although erroneous 
conclusion, that a belief in the final Restoration 
superseded the necessity of present religion, and 
remarked that such an idea arose from a mis- 
conception of the sentiment. 

My reason for commencing our correspon- 
dence with a consideration of this objection is 
because it presents itself among the first, to those 
who take but a superficial view of the subject. 

There are other objections which I consider 
much more weighty, although to my mind, not 
insuperable; — such as the strong and terrific 
terms used in Scripture in reference to future 
punishment; for instance, the words everlasting, 
forever, forever and ever &c; which, at first 
view, seem to indicate ceaseless perpetuity. 



ON RESTORATIONISM. 



15 



Had these terms been always used by the in- 
spired writers, in an unlimited sense, there would 
be an end at once to the controversy; or rather, 
the controversy would never have been commen- 
ced. But as we find them frequently applied 
to subjects of a. temporal nature, in the Bible, 
we can ascertain their import only by the nature 
of the subject to which they are applied. 

When therefore, the expressions are used in 
reference to the Priesthood of Aaron, the Cov- 
enant of Circumcision, the possession of Canaan 
by the Israelites, and even to the mountains and 
the hills; they can not be properly understood 
in an unlimited sense. But when applied to the 
Almighty; or his ways, the signification should 
not be limited, for the very plain reason, that 
the subject is not. 

This position being settled, the next enquiry 
should be; do these awful denunciations, so often 
put forth in the Bible against the ungodly, refer 
to their eternal destiny in the immortal state, or 
to the condition in which they will find them- 
selves at a future period of time, within the 
bounds of the mediatorial kingdom of Christ ? 

On the solution of this question depends very 
much, the decision of the controversy between 
Restorationists and their opposers. It is there- 



16 



FAMILIAR LETTERS 



fore, a question of great importance, and should 
be examined with care and candor. 

The limits of a letter are too contracted to 
admit of a thorough examination of this point. 
I will however cite a few passages which clearly 
shew the distinction between the limited and 
unlimited kingdom. 1st. Cor. 15: 24, "Then 
cometh the end, when he shall have delivered up 
the kingdom to God, even the Father; when he 
shall have put down all rule and all authority 
and power." Verse 28, " And when all things 
shall be subdued unto him, then shall the Son 
also himself be subject unto him that put all 
things under him, that God may be all in all." 
Rev, 3: 21. " To him that overcometh will I 
grant to sit with me in my throne, even as I 
also overcame, and am set down with my Father 
in his throne." 

There are many other similar passages which 
an attentive student of the Sacred Oracles will 
readily recognise, as shewing this important dis- 
tinction, without a proper understanding of 
which, the most sincere minds, however piously 
devoted, will labor under great difficulty. 

If then it can be made apparent, that the 
Resurrection, Judgment and Retribution, are all 
to take place before the kingdom is given up to 



ON RESTORATIONISM. 



17 



the Father; we shall be able to see how all the 
terrible threatenings of God, against the impen- 
itent, may be executed through the administra- 
tion of the Son, during his reign as Mediator, 
without including the dreadful idea of perpetual 
never ending misery, 

In some future communication, should I bo 
spared, you may expect to see other branches of 
this important subject noticed. Until then, I 
remain your affectionate bi other, not only in the 
flesh but I trust also, in the Lord. 

Adieu, 

D. P. 

2# 



18 



FAMILIAR LETTERS 



LETTER III. 



Louisville Ky. July 29th. 1841. 
Dear Brother: 

Although no reply to 
my former letter has yet come to hand, I con- 
tinue to address you on the same subject; it 
being one that lies nearest my heart, and con- 
cerning which, I am anxious you should have a 
correct understanding. 

The many false representations made by those 
who oppose the Restoration doctrine, render it 
necessary that a correct view of it should be 
presented, and also that the objections brought 
against it, should be met and treated with candor. 

I will therefore, in this epistle, take notice of 
that one predicated on the sin against the Holy 
Ghost. 

The objector asks, how can those ever be 
brought into heaven, whose sin will not be for- 
given neither in this world nor the world to 



ON RESTORATIONISM. 



19 



come? Matt. 12: 32. Answer: — This text is, 
by some learned commentators, said to have 
reference to the Jews, who in the time of Christ, 
sinned against the Holy Ghost, by imputing his 
miracles to the agency of Belzabub; and that the 
Saviour meant, they should not be forgiven in that 
age, nor in the age following. The original Greek 
word rendered ivorld in our translation, they say, 
might have been as properly rendered age. 

How this may be I can not say, not being my- 
self acquainted with the original language; but 
as it is said in Mark 3: 29, that this sin hath 
never forgiveness, we must seek another solution. 

We will then suppose that the Jews are not 
exclusively those who have committed that sin; 
but that any one rejecting the evidence of truth, 
sent home to the conscience by the convincing 
power of the Holy Spirit, commits the sin unto 
death; 1 John 5: 16, which I understand to be 
the same sin, and the death mentioned in this 
text, to be the second death. If then, the sinner 
die the second death, as the penalty for commit- 
ting that sin, it would be improper to say he is 
forgiven; because when a culprit is forgiven, he 
does not suffer the penalty at all, but is exemp- 
ted from it altogether. Take the following as 
an illustration, suppose a man commit an offence 



20 



FAMILIAR LETTERS 



for which he is condemned to suffer ten years 
imprisonment; if his crime he forgiven, he does 
not suffer that punishment, — if not forgiven, he 
does. Suppose again, that after he has endured 
the full amount of what he deserved for his- 
crime, the governor should give him a generous 
present; would it follow that he had been forgiv* 
en the crime for which he had suffered; or that 
by suffering, he had paid the governor for the 
present ? — not at all. The punishment was what 
he deserved for the crime he committed. It 
was no equivalent for the gift; — that being a 
spontaneous act of mercy on the part of the 
donor. 

So the misery which the wicked will suffer, 
will only be a just retribution for their past 
sins, and constitutes no claim on God for deliv- 
erance, which when effected, will be on the 
principle of Grace, and not of debt. 

Re itorationists believe that some will die the 
second death, but do not think it will be endless 
miser;/. They suppose it will con ist of extreme 
suffering in future, arising from a consciousness 
of guilt contracted in this life; yet, as the last 
enemy is to be destroyed, 1st. Cor. 15: 26, 
which i; Death, and the second death being 
later than the first; it must be the last enemy. 



OK RESTORATIONISM. 



21 



If so, and the last enemy will ever be destroyed; 
it follows, that its subjects must be delivered 
from its power; and as death is not a creature, 
but want of life in a creature; there is no way 
of destroying death but by giving the creature 
life. Should the second death prey upon its 
subjects to all eternity, how can that declaration 
be fulfilled, recorded in Rev. 21: 4, 5 ? " And 
God shall wipe away all tears from their eyes; 
and there shall be no more death, neither sorrow, 
nor crying, neither shall there be any more pain: 
for the former things are passed away. And he 
that sat upon the throne said, Behold, I make 
all things new. And he said unto me, Write: 
for these words are true and faithful. ,, 

My brother is perhaps not satisfied with what 
I have written on this objection; because it is 
said in the passage quoted from Mark 3: 29, 
that those who commit that sin are in danger 
of eternal damnation. On this point my igno- 
rance of the Greek obliges me to rely on what 
others say: — they tell me, that the word trans- 
lated here Eternal, is the same as that rendered, 
in other places, by terms which do not imply 
endless duration. If this be true; we are still 
left, as in other cases, to determine its import 
by the nature of the subject. 



22 



FAMILIAR LETTERS 



It appears to me therefore, that our decision 
should rest on some surer basis than the use of 
any one word; especially one which is used in 
different senses, and that if the inspired writers 
had intended to convey the idea of interminable 
woe, they would have used such language, as 
could not have been misunderstood, and not such 
as is often applied to things of a limited nature. 

In my next you may expect something more 
on the objections made to the doctrine of the 
final Restoration; until then, believe me 

Your affectionate Brother, 

D. P. 



ON RESTORATIONISM. 



23 



LETTER IV, 



Mount Hygiene , Aug. 6th. 1841. 
Dear Brother: 

Having in my last letter, 
considered the sin against the Holy Ghost, and 
given what appeared a reasonable solution of 
that subject; I thought that you might want to 
hear what could be said, by a Restorationist, 
about paying the last mite, Luke 12: 59, or as 
it is in Matt. 5: 26, uttermost farthing. 

The objector says, the impenitent sinner being 
turned into hell an insolvent debtor, and forever 
sinking deeper and deeper into debt, will never 
be able to pay, and therefore can never come 
out; or if he should be ever brought out, he 
would be under obligations to Hell and Devils 
for salvation, and not to Jesus Christ. 

Now this all results from not understanding 
the subject on which the Saviour is speaking. 

Let us now refer to the passages, and we 



24 



FAMILIAR LETTERS 



shall be better able to understand them. Matt. 
5: 25, " Agree with thine adversary quickly, 
whilst thou art in the way with him; lest at any 
time the adversary deliver thee to the judge, and 
the judge deliver thee to the officer, and thou be 
cast into prison." Verse 26, " Verily I say 
unto thee, Thou shalt by no means come out 
thence, till thou hast paid the uttermost farthing." 
Now, turn to Luke 12: 58, 59. " When thou 
goest with thine adversary to the magistrate, as 
thou art in the way, give diligence that thou 
mayest be delivered from him; lest he hale thee 
to the judge, and the judge deliver thee to the 
officer, and the officer cast thee into prison. I 
tell thee, thou shalt not depart thence, till thou 
hast paid the very last mite." 

The word magistrate, in the quotation from 
Luke, may serve as a key by which to unlock 
the whole subject. The adversary to be concil- 
iated is the legal creditor, to whom the debtor 
should propose a settlement by compromise or 
arbitration, without allowing the case to go to 
court; because if permitted to take that course, 
(as there is no mercy in law,) the debtor will 
have to pay, not only the original debt, but also 
the interest and costs of suit. Our Saviour 
intended by this, to guard his followers against 



ON RESTORATIONISM. 



25 



going to law, and to inculcate the principles of 
mutual, honest and peaceful intercourse. In like 
manner, Paul deprecates the practice of suing 
among christians. 6 1 Brother goeth to law with 
brother, and that, before the unjust." This, to 
my mind, is a very simple and plain exposition 
of the passages above refered to, which some 
think favor the doctrine of endless misery. 

But should the objector not be satisfied, and 
still insist, that those scriptures allude to the 
condition of wicked beings in a future state; he 
is requested to inform us, why the word until 
is used ? A term like this, expressive of limita- 
tion, does not convey the idea of endless dura- 
tion; which would have been more clearly con- 
veyed by the expression, never come out. 

The objector is also desired to say, what will 
be the last mite of that which will never end ? 

As in my former communications, so in this, I 
have avoided circumlocution; wishing to lead 
the mind of the objector to discover at once, 
that his difficulty arises from a misconception 
and consequent misapplication of the passages 
on which the objection is founded, without 
encumbering the subject with unnecessary ver- 
biage. 

I am well assured that honest minds are often 
3 



26 



FAMILIAR LETTERS 



led into error, for want of carefully examining 
particular texts with reference to the subject 
spoken of, and the context with which they 
stand immediately connected. 

If the explanation given of the foregoing texts 
be correct, you can not but see that the objec- 
tion falls, and that the passages quoted, instead 
of supporting endless misery, teach the duty of 
living in peace, and avoiding litigation. 

You do right, my brother, in bringing forward 
all the objections you can, against the doctrine 
in question, for whilst they remain concealed in 
the mind, — not seeing how they can be remov- 
ed — there will be a drawback upon the enjoy- 
ment arising from a clear conviction of the truth 
of the final Restoration; an event for which all 
christians pray, although they can not pray for 
it in faith, unless they believe it will take place. 

When therefore, the difficulties are all exam- 
ined, and we discover how they can be removed 
without sacrificing either Scripture or reason; 
our faith is no longer implicit, but founded on 
satisfactory evidence. 

You may look for more letters on this impor- 
tant subject. In hope that these simple and 
familiar epistles may be acceptable to you, and 
praying that we may be preserved from error, 



ON RESTORATIONISM. 



27 



and made free by the truth; I remain, as hereto- 
fore, your brother in the bonds of christian love. 

Adieu, 

D. P. 



N. B. If the adversary, with whom we are 
to agree, is to be understood in a spiritual sense; 
will it not follow, that we should agree with the 
Devil ? For according to Peter, the devil is the 
" adversary going about seeking whom he may 
devour." 1 Peter 5: 8. " Be sober, be vigilant; 
because your adversary the devil, as a roaring 
lion, walketh about, seeking whom he may 
devour." He is therefore our adversary in a 
spiritual sense, whom the Apostle commands us 
to " resist steadfast in the faith." Verse 9. 



28 



FAMLIAR LETTERS 



LETTER V. 



Mount Hygiene, Aug. 1th. 1841. 
Dear Brother: 

I do not wait, you see, 
to receive answers to my letters, or to know 
certainly that they are agreeable to you; but 
taking it for granted that you will not consider 
me intrusive, and being desirous you should 
understand the views of a denomination every 
where spoken against; I still continue to address 
you, occupying one letter with the examination 
of one objection. 

In this, I shall take notice of a very common 
declaration; that there is no repentance after 
death, and that as the tree falls so it lies. 
Although I have not yet been able to find 
exactly this language in the Bible, it is proper 
we should ascertain, if possible, its authenticity. 

There is a passage in Ecclesiastes 9: 10, 
which probably is intended to be quoted. It 



ON RESTORATIONISM. 



29 



reads thus; " Whatsoever thy hand findeth to 
do, do it with thy might; for there is no work, 
nor device, nor knowledge, nor wisdom, in the 
grave, whither thou goest." It however does 
not follow, that because there are none of these 
operations and principles in the grave, that 
therefore there will be no lepentance after death. 

Restorationists do not hold that the final 
redemption of men will take place while they 
are in their graves; but that Christ having pas- 
sed through death and the grave, and having 
"tasted death for every man, by the grace of God," 
Heb. 2: 9, will deliver every man from their 
power; and that their final subjugation will be 
effected by the spirit of God in Christ, causing 
"every knee to bow and every tongue to swear," 
Isaiah 45: 23; which bowing and swearing is 
acknowledging allegiance to God, and as it does 
not take place with all in this life, it must in 
another. And it is reasonable to suppose that 
they will be sorry for their past sins and will 
repent of them; not while they are dead, but 
after the resurrection. 

As to the other part of the declaration con- 
cerning the tree lying where it falls, the text 
intended to be quoted, I suppose is Ecclesiastes 

11: 3, to understand which, we should read the 
3 * 



30 



FAMILIAR LETTERS 



first and second in connexion. The whole three 
read thus; " Cast thy bread upon the waters: 
for thou shalt find it after many days. Give a 
portion to seven, and also to eight; for thou 
knowest not what evil shall be upon the earth. 
If the clouds be full of rain, they empty them- 
selves upon the earth; and if the tree fall toward 
the south, or toward the north, in the place 
where the tree falleth there it shall be." This 
piece of Solomon's writings is intended to set 
forth the duty of giving alms, enforced by the 
beautiful similitude of the clouds giving out 
their contents to nourish the earth; so we should 
do to those who stand in need, not only because 
it is right to do so, but also because we know 
not what evil may befall us. We may ourselves 
stand in need of assistance, although we may 
now be above want, misfortune may overtake 
us. We should therefore, " do good as we have 
opportunity" to those in want, trusting in God, 
who will not forget " our labors of love;" but 
in his kind providence will amply reward us, 
although it may be " after many days." 

The fallen tree is then brought in by way of 
contrast, the more strongly to enforce the duty, 
as though he had said; cast your bread upon the 
waters, or bestow charity on the poor, it will be 



ON RESTORATIONISM. 



31 



restored to you in some way at a future period. 
It will not be like a tree that falls to the earth, 
which will lie where it falls, whether it be to- 
ward the south or toward the north. You see 
brother, what becomes of the objection above 
noticed. 

Still, according to Restoration principles, 
mankind will be found at the Resurrection, in 
the same moral state in which they die, unless 
they experience a change in an intermediate 
state between death and the resurrection. On 
this subject there is a difference of opinion 
among Restorationists; — some believing in a 
conscious intermediate state, — and others, con- 
sidering it an unconscious state. But all hold- 
ing, that without a change of moral condition 
in those who die in sin, there can be no Resto- 
ration for them. 

Those who oppose the sentiment, take it for 
granted, that the eternal condition of every in- 
dividual is fixed the moment he dies. If this be 
so, the doctrine falls at once; for common sense 
teaches, and the Scripture declares, that " with- 
out holiness, no man shall see the Lord." But 
admitting the common orthodox view, what 
need is there of a future Judgment; it can not 
alter the condition of any ? And what becomes 



32 



FAMIUAR LETTERS 



of all infants, together with all the myriads that 
have never heard of the Saviour in this life, 
(being so circumstanced as to render it impos- 
sible they should;) are they all to be swept 
away with the besom of destruction ? 

If a knowledge of God and Christ be essential 
to salvation, such knowledge must be communi- 
cated in a future state, or they must all be lost. 
The mind revolts at such an idea. This is a 
very serious point, and should be well considered. 

Hoping that we shall all arrive at the truth 
on this, and every other branch of the doctrine, 
I bid you adieu, with my sincere prayers for 
your present and everlasting happiness. 

D. P. 



ON RESTORATIONISM. 



33 



LETTER VL 



Mount Hygiene, Aug. \Qth. 1841. 
Dear Brother: 

I am still occupying my 
leisure moments in writing to you, and finding 
no subject more worthy of attention than the 
one on w^hich I have already written five letters, 
shall make no apology for continuing to bring 
forward and answer to the best of my abilities, 
the most popular objections against that faith 
which you know I have for many years advo- 
cated. 

You have no doubt often heard our opposers 
bring up that passage in Matt. 3: 12, which 
speaks of burning up the chaff with unquench- 
able fire. The verse reads thus, " Whose fan 
is in his hand, and he will thoroughly purge his 
floor, and gather his wheat into the garner; but 
he will burn up the chaff with unquenchable 
fire.' , These are the words of John the Baptist, 



34 



FAMILIAR LETTERS 



speaking of Christ, whose work should be effec- 
tual in separating what is valuable, from that 
which is worthless; and are supposed to relate 
to the final separation of the righteous, intended 
by the wheat, from the wicked, intended by the 
chaff: that gathering the wheat into the garner, 
signifies receiving the saints into heaven; and 
burning the chaff, signifies dooming the sinners 
to suffer eternally in hell fire. 

Now let us examine this exposition analogi- 
cally; for it will be admitted, I presume, that 
the language of the text is figurative, and that 
all figurative language is founded on analogy. 
Then, if the chaff mean wicked people and is to 
be burnt up; it will follow, that wicked people 
will be destroyed, and of course the passage can 
not prove endless misery; for recollect, it does 
not say the chaff will always be burning, but 
" will be burnt up" 

Here the text fails to prove what the objector 
aimed at; but clearly proves, according to that 
exposition, the doctrine of Annihilation. 

There is, to my mind, a great absurdity in 
supposing the chaff to mean the souls of wicked 
people; because we know that sinners may, and 
often do become saints, by being converted from 
sin to holiness, and translated from the kingdom 



ON RESTORATIONISM. 



35 



of Satan, to that of God; but who ever heard 
of chaff being converted into wheat ? The 
analogy fails therefore, in this view of the sub- 
ject, not only in reference to the chaff, but also 
to the wheat; which according to the foregoing 
hypothesis, must have been once, all chaff. 

Now I will give you what strikes me as the 
true meaning of the passage, and you can judge 
for yourself. 

John the Baptist was sent as the forerunner 
of Christ. His mission, although of divine au- 
thority, was temporary; and compared with that 
of the Saviour, was imperfect. He says in 
verse 11, " I indeed baptize you with water unto 
repentance; but he that cometh after me is 
mightier than I, whose shoes I am not worthy to 
bear: he shall baptize you with the Holy Ghost, 
and with fire." This fire I understand to be the 
Spirit of God, who is said, by the apostle Paul, 
to be " a consuming fire," Heb. 12, 29; and that 
its operation upon the souls of mankind, through 
the gospel economy, will separate therefrom 
(and that thoroughly, not partially,) all the evil 
that attaches to them in this fallen state: and as 
all souls in this world are enveloped in evil, so 
all wheat, while growing in the field, is envel- 
oped in chaff; and as the farmer uses the fan for 



36 



FAMILIAR LETTERS 



separating the one from the other, so the Sav- 
iour is represented as engaged in the work of 
purifying the world or purging his floor; gather- 
ing the valuable grain or soul (which is his 
workmanship,) into the garner, or kingdom of 
heaven, and consuming the chaff or evil by the 
operation of divine fire — the only fire that is, 
strictly speaking, unquenchable. Thus verifying 
the words of the prophet Mai. 3: 2, " But who 
may abide the day of his coming, and who shall 
stand when he appeareth ? for he is like a refiner's 
fire, and like fuller's soap." The first, a purifier of 
metals; the last, of cloth; and selected by the 
Prophet to illustrate the process by which the 
salvation of mankind will be accomplished — thus 
enforcing the great truth that " without holiness 
no man shall see the Lord," and that there is no 
salvation in sin. 

I have thus briefly stated two explanations of 
Matt. 3: 12, leaving you to determine which is 
most agreeable to reason and scripture. If my 
view be correct, instead of the passage being 
opposed to, it is much in favor of the Restora- 
tion faith. 

As time and opportunity are afforded, some 
other objections to my sentiment will furnish 
matter for other letters; still cherishing towards 



ON RESTORATIONISM. 



37 



you the same fraternal affection, and praying 
God to prepare us, by the operation of his holy 
Spirit, for a closer communion with himself, and 
with his Son Jesus Christ; I close this epistle. 

D. P. 



4 



38 



FAMILIAR LETTERS 



LETTER VII. 



Mount Hygiene, Aug. Wth, 1841. 




Dear Brother: 



You will not, I hope, 



think my letters come too frequently, or suppose 
that the object is other than a desire on my part, 
to remove from your mind the difficulties I know 
so well how to appreciate; having long since 
passed through the same myself. 

If the doctrine of the final Restoration of 
mankind can be proved true, it surely must af- 
ford great joy to every pious heart; and no good 
reason can be given why it should not be exam- 
ined, and the objections brought against it, 
removed if possible. I will therefore in this, 
attempt to answer one more, founded on Mark 
9, from verses 43 to 48, inclusive. 

The stress of the objection rests in the expres- 
sion, " where their worm dieth not, and the fire 
is not quenched." Although this declaration is 



ON RESTORATIONISM. 



39 



of terrific import, and strikes one at first as fur- 
nishing an incontrovertible objection to the 
sentiment I am advocating; yet we find the same 
language used by the prophet Isaiah, in the last 
verse of the last chapter, in reference to tempo- 
ral punishment. It reads thus, "And they shall 
go forth, and look upon the carcasses of the men 
that have transgressed against me: for their 
worm shall not die, neither shall their fire be 
quenched; and they shall be an abhorring unto 
all flesh," I presume no one will say that this 
text proves the eternal misery of those men 
whose carcasses were to be an abhorring unto 
all flesh. It seems that this dreadful judgment 
was to take place while men were in the flesh. 
Their carcasses were to be loathsome to men, in 
the flesh; and if such can be the condition of 
men in this world, we need not be surprised 
that similar language should be applied to the 
impenitent, in another. 

I can easily conceive how the expression may 
be strictly true, without supposing that those of 
whom it is affirmed must necessarily be in such 
a state without end. Can not a being be in a 
condition where there is no alleviation, no cessa- 
tion of distress, as long as he is in that condition; 
and yet be afterward delivered from it ? Sup- 



40 



FAMILIAR LETTERS 



pose that I were in a dungeon where the light 
shined not, and where there were no comfort; 
would it follow, that I must remain there al- 
ways ? certainly not: though while I am there, 
my distress is not mitigated; or in the language 
of the text: a The worm dieth not, and the fire 
is not quenched." The worm, signifying a con- 
sciousness of guilt in the sinful soul; and the fire, 
the piercing operations of God's righteous judg- 
ment. On this principle, and in this view of the 
subject, we can see the force of that declaration 
recorded in Heb. 10: 31. "It is a fearful thing to 
fall into the hands of the living God." That is, 
in an unprepared state; in that state, where "the 
wicked shall cry to the mountains and rocks, to 
fall on them, and hide them from the face of him 
that sitteth on the throne, and from the wrath of 
the Lamb:" Rev. 6: 16. Verse 17: "For the great 
day" (not eternity) "of his wrath is come; and 
who shall be able to stand 1 " In such a state of 
outer darkness, there will be " wailing, and 
gnashing of teeth." 

I believe all this; but think it will take place 
before the close of time; and under the mediato- 
rial reign, before it is given up to the Father; 
and not in Eternity; which, according to Isaiah 
57: 15, is a " high and holy place." And this 



ON RESTORATIONISM. 



41 



being the only text, in the Canonical scriptures, 
where the word eternity is mentioned; I conclude 
that all disorder must be done away, before 
creatures can be admitted to that holy sphere; 
because none, but the humble and contrite, can 
enter there: thus reads the text. " For thus 
saith the high and lofty One that inhabiteth 
eternity, whose name is Holy; I dwell in the 
high and holy place, with him also that is of a 
contrite and humble spirit, to revive the spirit of 
the humble, and to revive the heart of the con- 
trite ones." And in the verse following, the 
Lord says: "For I will not contend forever, nei- 
ther will I be always wroth: for the spirit should 
fail before me, and the souls which I have made.'' 

It behooves those who say, that the Almighty 
will be wroth, and contend forever; to assign as 
good a reason, why he will; as he has assigned, 
why he will not. 

But some of our learned opposers say, that the 

word Eternity is used to express only, the idea 

of duration, and not a mode or sphere of exis- 

tance; and that in the text (Isaiah 57: 15,) it is 

intended, merely to express the perpetual being 

of Jehovah. If this be so; then fallen creatures 

are as much in Eternity now, as they will ever 

be; for surely, they are now within the bounds 
4# 



42 



FAMILIAR LETTERS 



of duration: and yet, those who oppose us, con- 
stantly talk of people leaving time, and going 
to Eternity: as though they thought it was a 
different state of being; whereas, according to 
their hypothesis; it is only duration, a little far- 
ther on. 

Whether the explanation here given, of the 
passage in Mark, will be satisfactory to you or 
not, I can not say: it has been presented in the 
spirit of christian love; with a desire, that if 
erroneous, my brother would give a better: and 
believe me to be, as ever, yours in the bonds of 
the gospel. 

Adieu, 

D. P. 



ON RESTORATIONISM. 



43 



LETTER VIII. 



Mount Hygiene, Aug, Y2th. 184L 
Dear Brother: 

Having in my former 
letters, called up, examined and endeavoured to 
answer a considerable number of the objections 
urged against the belief; and that the whole race 
of Adam will ultimately be delivered from sin 
and misery: you are perhaps by this time, think- 
ing about the case of Judas; concerning whom, 
our Saviour is represented as saying, that it 
would have been better, had he never been born. 
By reading Matt. 26: 24, you will see that these 
are not exactly his words; they are as follows: 
" The Son of man goeth as it is written of him: 
but woe unto that man by Avhom the Son of 
man is betrayed ! it had been good for that man 
if he had not been born." 

If a child, previous to its birth, possess a soul, 
which can become a subject of eternal happi- 



44 



FAMILIAR LETTERS 



ness; it might be good # for it to die before birth; 
for in that case, it would escape all the troubles 
in this life; and, in the case of Judas, all the 
punishment due to so great a crime as that of 
betraying the Saviour. But he, being born, 
committed the offence which brought on him 
the denunciation of woe; and the Lord said also, 
that he was lost. 

These are both very strong and appalling 
expressions; yet do not necessarily imply never 
ending torment; for even the prophet Isaiah 
exclaimed, " woe is me, for I am undone" Chap. 
6: 5; and David also, in Psalms 120: 5, says: 
" Woe is me, that I sojourn in Mesech !" So 
does Jeremiah utter the same lamentation, 4: 
31; " Woe is me now ! for my soul is wearied 
because of murderers:" and 10: 19; "woe is me for 
my hurt !" 15: 10; "Woe is me, my mother, that 
hast borne me a man of strife !" 45: 3; " Woe is me 
now! for the Lord hath added grief." The proph- 
et Micah says: "Woe is me ! for I am as when 
they have gathered the summer fruits," Micah 7: 
1. We see then, that this expression is used by 
good men, concerning themselves, when brought 

* If a child have no soul, till after birth; how could it be 
good for it not to be born; unless it be good, to have no soul ? 



ON RESTORATIONISM. 



45 



into some difficulty. Neither does it follow, 
that because he was lost as the son of perdition, 
that he must be eternally miserable; for you 
must notice, that Christ said he was lost, that 
" the scriptures might be fulfilled," John 17: 12; 
that is, lost from the ministry and Apostleship; 
which fulfilled a prophecy recorded in Psalms 
109: 8, " Let his days be few: and let another 
take his office." This office was taken by Mat- 
thias, Acts 1: 26; which office is called, in verse 
20, " his bishoprick;" while Judas went " to his 
own place:" verse, 25. It does not say where 
that place was; and therefore, no one ought to 
say, that it was a place of endless torment. 

There are many facts in the case of Judas, 
which should be well considered: such as, his 
being chosen by Christ; his being commanded to 
do quickly, what he was about to do, (that is, to 
betray him;) his being one of the twelve apos- 
tles; concerning whom, the Saviour said, " they 
should sit on twelve thrones, judging the twelve 
tribes of Israel, when the Son of man should be 
revealed;" his repenting, and throwing down the 
money he had received for his treachery; the 
allusion made to him by the Saviour, when wash- 
ing the disciples' feet, John 13; intimating the 
cleansing of Judas, the foot of that flock; as well 



46 



FAMILIAR LETTERS 



as teaching them humility. But says the objec- 
tor, he hung himself; and the Bible says " no 
murderer hath eternal life." So it does, but it 
does not say, they never can have it.. The Jews 
were also murderers; yet the Saviour prayed 
that they might be forgiven, and I think he pray- 
ed in faith. 

But it will still be said, that the last act of 
Judas was self-murder; and although he might 
have repented of the crime of betraying his Mas- 
ter, and might have been forgiven; yet, dying 
with the guilt of suicide on his soul; he could not 
repent of that, in this life, That is true, and is 
to my mind a strong eviHpnr.p of his liability to 
suffer in a future state, to the full extent of his 
deserts; yet, I can not see how it proves that he 
will suffer eternal misery. Now this objection 
would be good against those who deny future 
punishment; but amounts to nothing, against a 
Restorationist. 

When we take into view the necessity of 
Christ's death, it is difficult to avoid the neces- 
sity of his being betrayed, and if we admit its 
necessity; it is still more difficult to discover the 
justice of sending him who did it, to endless suf- 
fering, for doing an act so intimately connected 
with that great sacrifice, through which, salva- 



ON RESTORATIONISM. 



47 



tion flows to a dying world: especially when we 
are told by the Lord himself, that the whole 
was done to fulfil the Scriptures: we might with 
propriety ask the objector, whether the Scrip- 
tures ought to be fulfilled, or not ? 

I have thus briefly considered the case of 
Judas, and will at some other time, take notice 
of other difficulties which may be in your mind 
in reference to the doctrine so full of consolation 
to me, and no doubt would be so to you, could 
you be satisfied of its truth. Hoping that all 
your scruples may be removed, and that we be 
united in the sentiment, as I trust we are now 
in affection; I bid you once more 

Adieu, 

D. P. 



48 



FAMILIAR LETTERS 



LETTER IX. 



Mount Hygiene, Aug. Ylth. 1841. 
Dear Brother: 

When I look 

back on my own experience, and recollect the 
struggles of mind I went through, at the time 
this doctrine of universal Restoration was first 
presented, it makes me feel charitable towards 
those who oppose us; for I then thought it a 
dangerous heresy, and felt it my duty to seek for 
proofs against it; searching the scriptures ear- 
nestly to obtain them. But instead of strength- 
ening my opposition; the more I investigated the 
subject, the better I was satisfied, that no other 
doctrine could be made to accord with the whole 
scope of the Sacred Oracles. 

Among other texts, which once appeared to 
me against it, is that in Rev. 22: 11; " He that is 
unjust, let him be unjust still: and he which is fil- 
thy, let him be filthy still: and he that is righteous, 



ON RESTORATIONISM. 



49 



let him be righteous still: and he that is holy, let 
him be holy still." These words being found so 
near the close of the Bible, and so much having 
been previously written about the judgment and 
punishment of the vicious; I concluded that it 
must certainly be setting forth the unalterable 
condition of the wicked; that the declaration was 
made in reference to their state, after the Judg- 
ment, which would remain as it might then be, 
to all eternity. 

Such is the view taken by our opposers, and 
they infer that the suffering i\dll be endless. 

The following construction now seems to me, 
much more reasonable. After the Lord had 
shewn John the events which were to take place 
from the time he saw the vision, till the final 
consumation, including the judgment and retri- 
bution; he comes back to the then present time, 
and as though he had said, he that is (not will 
be) unjust or filthy, let him be so, (if he will not 
repent and reform,) until I come; and then, I will 
deal with him according to his character: if 
that shall be unholy, he shall receive the punish- 
ment due; whilst those who are now righteous 
and shall continue so until I come, shall receive 
the reward due to such. For you will observe, 
the next verse is: "And, behold, I come quickly; 
5 



50 FAMILIAR LETTERS 

and my reward is with me, to give every man 
according as his work shall be." Now, to my 
mind, this is a much more reasonable exposition 
than the other; and does no violence to the text. 

I anticipate, however, what the objector will 
say; that it is safer to believe in Eternal misery; 
for even if the Restoration should prove true; 
we, who believe in Eternal suffering, w T ill be 
safe; but should it be false; those who espouse it, 
will be in danger — as a very worthy Presbyte- 
rian minister said to me, the other day; he con- 
sidered my doctrine " soul destroying." Now 
all such remarks presuppose that our danger, or 
safety, depends upon our adherence to mere 
doctrine; although true doctrine is important; 
yet I do not think our acceptance with God 
depends on that, as much as upon the fact of our 
being united to Christ, the true vine, by a living 
heartfelt faith; for without his Spirit, "we can do 
nothing," John 15: 5. Because, holding the truth 
will not save us, unless we hold it in righteous- 
ness: " For the wrath of God is revealed from 
heaven against all ungodliness and unrighteous- 
ness of men, who hold the truth in unrighteous- 
ness;" Rom. 1: 18. It should then be our aim, 
by a faithful performance of duty toward God 
and man, to seek for that inw r ard assurance of 



ON RESTORATIONISM. 



51 



acceptance with our Maker, which will sustain 
us through all the conflicts of this life, and be 
our solace in the hour of death. 

I have thus, in a very concise manner, given 
you my sentiments on one more portion of scrip- 
ture, which is thought to be decisive proof against 
the doctrine I hold. You must choose for your- 
self; and when you open the Bible for instruc- 
tion, open also your heart to receive that "wisdom 
which cometh down from the Father of lights." 
" Who giveth liberally to all men, and upbraid- 
eth not." 

The faith of Restorationists is but little under- 
stood by those who oppose it; and although I have 
heard many sermons preached against it, I have 
never yet heard one, that gave it a fair state- 
ment. When learned men will get up in the 
pulpit and represent us as holding that hell fire 
will purify the soul from sin; that by suffering 
in fire and brimstone awhile, we pay the Al- 
mighty for his gifts; that in this way we can 
purchase redemption, and thereby supersede the 
necessity of the great sacrifice of Christ; and 
then infer from such ridiculous statements, that 
those who suffer, will be indebted to hell and 
devils for salvation ! — I find great need of that 
charity, which " beareth all things." It would 



52 



FAMILIAR LETTERS 



be much more consistent with their professions 
as ministers of the gospel; either to acquaint 
themselves with what we do hold, or to cease 
bearing false witness against their neighbour — 
I am not conscious of having ever treated them 
in this manner, and intend never to do so. 

That you, dear brother, may avoid this repre- 
hensible course; be the happy subject of that 
inward peace, which results from an upright 
and faithful performance of duty; be enabled to 
live the life of the righteous; sleep in Jesus; rise 
in his likeness; and receive the reward prom- 
ised to his followers; is the prayer of yours, in 
christian love. 

Adieu, 

D. P. 



ON RESTORATIONISM. 



53 



LETTER X. 



Mount Hygiene^ Aug. 18th. 1841. 
Dear Brother: 



faith founded on Rev. 22. 11, was examined in 
my last letter, and you see I am not waiting to 
know what you think of the construction I gave 
to that portion of Scripture; but am still sending 
on my epistles, without consulting your wishes 
as to my continuing to write in this manner. I 
hope, however, if it is disagreeable, you will not 
be backward in letting me know it; for I do not 
wish to intrude on your feelings, or force the 
consideration of this subject, where it is not 
entirely agreeable. 

Taking your silence as evidence that you are 
not displeased, I venture to call your attention 
to two more passages, in the same book, which 
are thought to be strong proof of endless misery. 
You may find one in Rev. 14: 11, which reads 




The objection to my 



54 



FAMILIAR LETTERS 



thus, " And the smoke of their torment ascendeth 
up for ever and ever: and they have no rest day 
nor night, who worship the beast and his image, 
and whosoever receiveth the mark of his name." 
The other, is Rev. 20: 10, " And the devil that 
deceived them was cast into the lake of fire and 
brimstone, where the beast and the false prophet 
are, and shall be tormented day and night for 
ever and ever." 

These two verses are so similar in language, 
that the same observation will apply to either or 
both; so far at least, as the duration of punish- 
ment is concerned. 

The objector in this case, as in all others of 
the same class, relies on the expression, for ever 
and ever, to substantiate his argument. You no 
doubt remember what was said in a former let- 
ter, on these terms, and also on the word ever- 
lasting, being indefinite in their meaning and 
application; and that we could not determine 
their import, but by the nature of the subject. 
Now you must take notice, that in both these 
verses, the punishment threatened, however 
dreadful, is to be inflicted during the continuance 
of day and night; which are successive periods 
of time, occasioned by the diurnal revolution of 
the earth on its axis: which expression, day and 



ON RESTORATIONISM. 



55 



night, clearly proves, that whatever the duration 
of that torment may be, it is to take place in 
time, and not in eternity; which, Isaiah calls, "a 
high and holy place," Isaiah 57: 15. 

I am well assured that many honest and pious 
minds are led into error and wrong conclusions, 
by supposing that when we depart this life, we 
are done with time. This I believe to be a great 
error; because the Scriptures speak first of the 
resurrection as taking place in time, see John 6: 
40 and 44; " And I will raise him up at the last 
day." 5: 28, "The hour is coming, in the which 
all that are in the graves shall hear his voice.'* 
*29: "And shall come forth; they that have done 
good, unto the resurrection of life; and they that 
have done evil, unto the resurrection of damna- 
tion." Then, of the Judgment also, as being in 
time; see Matt. 24: 36; " But of that day and 
hour knoweth no man, no, not the angels of 
heaven, but my Father only." Also, Acts 17: 
31; " Because he hath appointed a day, in the 
which he will judge the world in righteousness 
by that man whom he hath ordained; whereof he 
hath given assurance unto all men, in that he 
hath raised him from the dead." Rev. 11: 18, 
"And the nations were angry, and thy wrath is 
come, and the time of the dead, that they should 



56 



FAMILIAR LETTERS 



be judged." See also, 2 Peter 3: 7 and 8; " But 
the heavens and the earth, which are now, by 
the same word are kept in store, reserved unto 
fire against the day of judgment and perdition 
of ungodly men. But, beloved, be not ignorant 
of this one thing, that one day is with the Lord 
as a thousand years, and a thousand years as one 
day." The Apostle, by this caution, intimates 
that the day of judgment may continue a thou- 
sand years; therefore, we ought not to conclude 
that a day, in Scripture, always means twenty 
four hours: it is however a period of time, longer 
or shorter. If then, the Judgment is to be in 
time, and follows after the Resurrection, and the 
punishment to be during the continuance of day 
and night, as stated in the texts under review; 
it follows inevitably, that these operations do not 
belong to the Eternal state; but are all to take 
place, before the close of time. This is so impor- 
tant a point, that we can not give it too much 
attention. 

The passage- in Heb. 6: 2, which speaks of 
eternal Judgment, must have reference to the 
irrevocable nature of the decision or the spirit 
of Judgment, which is Eternal; and not to the 
act of Judgment, for this will be finished; but 
that will endure without end. 



ON KESTORATIONISM. 



57 



I have not yet been able to find any other 
passage, where the word eternal stands conneo 
ted with Judgment; and when I hear, from the 
pulpit, so much said about sin, darkness and pain 
in eternity; my thoughts constantly revert to the 
words of Isaiah, as above quoted, and which I 
hope the reader will turn to, and carefully rfcad 
with its context. This word Eternity is found 
but once, in our translation, although Eternal 
occurs often: but the two terms are different parts 
of speech; the former is a substantive, and is 
expressive of a particular state or sphere of exis- 
tence; but the latter is an adjective, designating 
the quality of some noun; as Eternal Life, Eter- 
nal Spirit* Eternal Redemption &c; and is once 
applied to damnation, Mark 3: 29, which has 
already been considered in another letter. 

It has seemed strange to me that Theologians 
have treated this subject so carelessly, when so 
much depends upon it. Some argue, that be- 
cause God permits evil to reign now, in opposi- 
tion to the principles of rectitude; he can, with 
the same propriety, permit it eternally: as though 
there were no difference between the laws of 
time and those of eternity. 

Hoping you will give the whole subject that 
attention its importance demands, and be led by 



58 FAMILIAR LETTERS 

the Good Spirit, into all truth; I remain your 
brother, still in pursuit of more knowledge. 

Adieu, 

D. P. 

P. S. Having a little spare room on this sheet, 
and thinking just now, of the parable recorded in 
Luke 16; concerning the rich man and Lazarus; 
so often quoted in proof of endless misery: espe- 
cially, the impassable gulph. I will only say, 
that admitting the description to be a literal fact, 
(which is conceding too much;) there is no proof of 
the gulph remaining eternally; although impassa- 
ble during its continuance; nor is it consistent 
with the common belief, that the rich man should 
have a disposition to pray for the good of others; 
nor that he should still be called a son by Father 
Abraham; nor yet further, that he should be able 
to see out of "blackness and darkness;" the glory, 
which the poor beggar was then in possession of. 
Whatever the parable may mean therefore, it is 
no proof of endless punishment. 



ON RESTORATION!!^. 



59 



LETTER XI. 



Mount Hygiene, Aug. \%th. 1841. 
Dear Brother: 

Having rather more 
leisure than common, to-day, I sit down to write 
you another letter; and wishing to meet fairly, 
all those passages, most generally quoted, in the 
Bible, which appear to be against my views; I 
am just now thinking j)f a place in John, 8: 21 
and 24, which I once heard a learned minister 
attempt to quote; and he said, " If you die in 
your sins, where God and Christ are, you can 
never come." After meeting, I took the liberty of 
saying to him, in a friendly manner, that he had 
misquoted it; but he thought I was mistaken, and 
so did his brethren who were present with him. 
On appealing to the record, however, we found 
it read as follows; " Then said Jesus again to 
them,' (the Jews) 6 1 go my way, and ye shall 
seek me, and shall die in your sins: whither I go, 



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ye cannot come." 24, " I said therefore unto 
you, that ye shall die in your sins: for if ye be- 
lieve not that I am he, ye shall die in your sins." 
You see brother, this is different language from 
that of the minister; for although he tells the 
Jews they shall die in their sins, and thus dying, 
they could not come where he was going; he does 
not tell them they never could go there — neither 
do Restorationists say that people dying in their 
sins, go to Christ when they die; but on the con- 
trary, that if they die in sin, they will rise in the 
resurrection, to condemnation; yet they think 
this may be true, and the doctrine of endless 
misery false. 

The Saviour said to his disciples, John 13: 33, 
" Little children, yet a little while I am with 
you. Ye shall seek me: and as I said to the Jews, 
Whither I go, ye cannot come; so now I say to 
you." Here the same declaration is made to his 
disciples as was to the Jews; but you will say, 
and very justly, he did not tell the disciples they 
should die in their sins: neither did he tell the 
Jews they should go to endless punishment, if 
they died in their sins. Neither the Jews nor 
disciples were prepared to follow him then. 

The controversy is not whether men dying in 
sin, go to Christ immediately; but whether suf- 



ON RESTORATIONISM. 



61 



fering in a future state will be limited or unlim- 
ited — this is the point in dispute. The texts 
brought against us therefore, should be correctly 
quoted, and their meaning ascertained. I see 
nothing, in the above passage, to justify a belief 
in endless woe. 

Having said all that I deem necessary on this 
part of Scripture, the remainder of my sheet 
shall be devoted to some remarks on the latter 
part of Matt. 25; which is much relied on, to dis- 
prove our principles. The second coming of 
Christ is there set forth with great solemnity, 
and the human family are represented by the 
figure of sheep and goats placed on his right and 
left hands — one class, doomed to everlasting pun- 
ishment, and the other, invited to inherit the 
kingdom prepared for them, from the foundation 
of the world. The destiny of both being expres- 
sed by terms derived from the same root, in the 
original language, our opponents say there is as 
much proof for the eternal punishment of the 
wicked, as there is for the eternal happiness of 
saints. Now this appears very plausible at first, 
but on examination will be found untenable, for 
though we admit the same terms are used in 
reference to both, it does not follow that they 
are to be understood in an unlimited sense to- 
6 



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wards either. Now, here lies the difficulty : It 
is taken for granted, by our opposers, that the 
kingdom to which the righteous are invited, is 
the never-ending kingdom of the Father, where- 
as we think it is the mediatorial kingdom of the 
Son, which will include the Resurrection, Judg- 
ment, and Retribution, and will continue until 
" all things are made new," and in which each 
class will receive a reward, " according to its 
works." This kingdom is said to have been 
"prepared from the foundation of the world" 
w r hich implies that it had a beginning, and of 
course, cannot be the Eternal kingdom which 
always existed; and moreover, this limited king- 
dom is to be given up, when all things shall be 
subdued unto Christ. The rewards will then 
cease, as such, but the gift which belongs to the 
Father's kingdom, will continue without end. 
We must notice, that the decision in reference 
to both classes, is based upon works, either per- 
formed or not, — such as feeding, or not feeding 
the hungry; clothing, or not clothing the naked; 
visiting, or not visiting the sick. Now as the 
doing or not doing these good works, is the rea- 
son assigned by the Judge why a different award 
should be rendered, it is clear to my mind, that 
the Eternal Gift is not intended, for no one will 



ON RESTORATIONISM. 



63 



deserve that, on the ground of works, it being 
altogether of grace. 

Now let us see whether there is the same 
proof for the continuance of misery as of happi- 
ness. Misery depends upon sin, which is a 
temporary cause, while happiness depends upon 
the love of God, which is an eternal cause. Let 
the advocates of this sentiment prove that both 
these causes are equally eternal, and we will give 
up the controversy. But you will say, perhaps, 
as many others do, that sin being an infinite evil, 
is also an eternal cause. Well, as I have not 
room in this sheet to examine that point, I will 
take it up in my next. 

Accept, dear brother, my sincere and affec- 
tionate regard. 

D. P. 



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FAMILIAR LETTERS 



LETTER XII. 



Mount Hygiene, Aug. 19^, 184L 
Dear Brother: 

In compliance with my 
promise in the last letter, I proceed to examine 
the prevailing sentiment, that sin is an infinite 
evil. And in the first place, we will ascertain 
what the word infinite signifies. Webster de- 
fines it, " to be without limits, boundless, not 
circumscribed, having no end." Now, let us 
see if such a definition will apply to sin. The 
Apostle says, that " Sin is a transgression of the 
law." 1 John 3: 4. James says, when lust hath 
conceived, it bringeth forth sin; chapter 1: 15. 
How does lust conceive? By the mind indulging 
wrong thoughts until those thoughts are ripened 
into intentions, and the intentions are finally 
brought out in action. The whole operation, 
therefore, is performed by a limited creature, 



ON RESTORATIONISM. 65 

who is incapable of performing an infinite ac- 
tion, and if no one action of a creature be 
infinite, no given number can be, because the 
number is still susceptible of increase. Whereas 
that which is infinite, according to the definition 
given, cannot be augmented, being in itself 
without limits. If it be said, that although a 
creature cannot perform an infinite amount of 
actions, yet sin is infinite in its nature; I answer, 
it has no nature independent of action, either 
mental, corporeal, or both. But it is said that 
the infinity of sin arises from the fact of its be- 
ing committed against an infinite God, and not 
because the creature can really perform an infi- 
nite act. It is answered that all sins are against 
God, and yet some sins are greater than others, 
which could not be, on that principle, for to say 
that any thing is infinite in a greater or less de- 
gree is absurd. Yet, the Apostle John says, 
11 there is a sin unto death," and again, "there is 
a sin not unto death.'' See 1 John 5: 16, 17. 
The criterion by which our Saviour estimated 
sin was the degree of information in the crea- 
ture. The servant that knew his master's will 
and did it not, was to be beaten with more 
stripes than he who knew it not. On the same 

principle, it is to be more tolerable for Sodom 
6 * 



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and Gomorrah, in the day of Judgment, than for 
those cities where his mighty works were per- 
formed and rejected. In John 15: 22, he says, 
"If I had not come and spoken unto them, they 
had not had sin; but now, they have no cloak for 
their sin." The capacity of the creature is also 
to be considered; for an Idiot would not be as 
guilty as one of sane mind, for committing the 
same act. If sin were infinite, it would fill all 
immensity, and could never be removed. But 
we are told by Daniel, that the Messiah "will 
finish transgression and make an end of sin." 
See Dan. 9: 24; see also James 1: 15. Then 
when lust hath conceived it bringeth forth sin, 
and sin, when it is finished, bringeth forth death. 
How can that which is infinite, be finished, or 
brought to an end ? Our opponents say it will 
never be finished, but that the wicked will con- 
tinue sinning eternally. That sin and punish- 
ment will run parallel — without end. We say 
to them, "prove that" creatures will sin eternally, 
and we will admit their eternal misery, for sin 
and misery must be co-eval." But they only 
assert it, and we are not willing to take assertion 
for proof. But, say the advocates of this senti- 
ment, do we not read in Job 22: 5, of "infinite 
iniquity"? I answer, yes, Eliphaz, one of Job's 



ON RESTORATIONISM. 



67 



false friends, says to him, "is not thy wickedness 
great and thine iniquities infinite?" The charge, 
however, was not true, and in this he proved 
Job's words true, that he and his companions 
were miserable comforters. Job 16: 2. For the 
Lord said he w r as a perfect and an upright man; 
one that feareth God and escheweth evil. Job 1: 
8. We have then the testimony of Eliphaz for 
Job's infinite iniquity, and that of God for his 
perfection. Can we hesitate which to believe? 
This is the only place in the Bible where the 
word infinite stands connected with sin. There 
are but two more places, where the word occurs, 
once in Ps* 147: 5, " Great is our Lord, and of 
great power, his understanding is infinite." No 
one disputes the truth of this declaration; and in 
Nahum, the word is used in a limited, or what 
might in modern language be called, a hyper- 
bolical sense. The prophet, addressing Ninevah, 
says, "Art thou better than populous No, that 
was situate among the rivers, that had the water 
round about it, whose rampart was the sea, 
and her wall was from the sea; Ethiopia and 
Egypt were her strength, and it was infinite; 
Put and Lubim were thy helpers." Nahum 3: 
8, 9. I think it has now been shown that there 
is no proof either in Scripture or reason, for the 



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sentiment of our opposers on this point. But 
they will contend, perhaps, that sin being so 
great an evil, we cannot exaggerate its demerit. 
That sin is the greatest evil in the universe, and 
the primary cause of all unhappiness, is cheer- 
fully conceded; but when we overrate any thing, 
we weaken, instead of strengthening belief. — 
And this, I have no doubt, has been one great 
cause of Infidelity in the world. Reflecting 
minds revolt at such extremes, and seek relief in 
scepticism, which is a cold and sterile climate for 
the soul. Let us then, my dear brother, endea- 
vour to find the rational and happy medium, that 
we may avoid the two extremes of implicit faith 
on one hand, and scepticism on the other. 

May that freedom which truth alone can con- 
fer, be your portion here, and the approbation 
of God hereafter. 

Yours in the bonds of the Gospel. 

D. P. 



ON RESTORATIONISM. 



69 



LETTER XIIL 



Mount Hygiene , Aug. 19th, 1841. 
Dear Brother: 

I will trouble you 
with one more letter on objections to the doc- 
trine which has been the theme of twelve dif- 
ferent communications already, and will, in this, 
offer some remarks upon the supposed immoral 
tendency of this faith. It is not uncommon to 
hear professing Christians say> that if they be* 
lieved it, they would pursue a course of vice. 
Such language from a professor of religion al- 
ways hurts my feelings, and it requires a great 
degree of charity to believe that they ever un- 
derstood the nature of true religion. They 
surely would not forego the service of God, and 
refuse to keep his commandments, (in keeping 
of which there is great reward, Ps. 19: 11,) 
merely because the dread of endless misery was 



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withdrawn. Is there no pleasure in serving a 
being who is "good unto all, and whose tender 
mercies are over all his works? It is to be 
feared that persons expressing themselves in 
that manner, have not that "perfect love which 
casteth out fear," and that their religion is not 
of the right kind. I do not believe, however, 
they would do as they say, but if they were suf- 
ficiently enlightened on the subject, instead of 
diminishing, it would increase their zeal in the 
cause of Christ. They would discover so much 
beauty and excellency in the idea, that God 
should purpose in himself (before we existed) 
"that in the dispensation of the fulness of times, 
he would gather together in one, all things in 
Christ, both which are in heaven, and which 
are in earth, even in him." Ephesians 1: 9, 10; 
and so "reconcile all things unto himself by the 
blood of the cross." Col. 1: 20, that instead of 
desiring to quit the service of so good a beings 
"The love of Christ would constrain" them to 
be more diligent. Others say, they do not think 
the sentiment would injure a pious mind, yet 
those who have no regard for religion, would be 
likely to take advantage of it, and think that if 
all are to be finally brought in, after suffering 
awhile, they will run the risk of that, and in- 



ON RESTORATIONISM. 



71 



dulge in sinful pleasure now while the opportu- 
nity to do so continues. To this I answer, that 
with all the denunciations founded on the doc- 
trine of endless torment, we see men taking the 
same, course, and showing, by their conduct, that 
they either do not believe the threatening at all, 
or suppose it applies to others and not to them. 
Mankind are not as likely to believe in dispro- 
portionate as in proportionate punishment. — 
Hence, so many throwing off all belief and con- 
sequently all restraints, give up the Bible and 
become confirmed infidels. This I know to be 
the case with men of my own acquaintance, who 
have afterwards been brought to see their error, 
on hearing the Restoration doctrine explained. 
I have no doubt that hundreds are thus driven 
into Deism, and thence into Atheism, who might 
otherwise have been zealous advocates of Reve- 
lation, and ornaments in the Christian profes- 
sion. It is unfair to charge all such persons 
with wicked motives: there are no doubt many 
who are glad of any pretext to evade the re- 
straints the gospel imposes; yet, others of honest 
intentions could not believe that "the only wise 
God" would bring into existence human souls, 
knowing that existence to them would be an 
eternal curse; for though he might not have 



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made them for such a destiny, he must have 
known they would come to it, if they ever do. 
In order to give more color to the objection now 
under consideration, our opposers are in the 
habit of pointing to certain immoral characters, 
who may have only imbibed the single idea of 
the final Restoration, and who, at the same time 
are enemies to that economy which is to bring 
it about, and, with a kind of triumph, exclaim, 
" There, see what vile characters believe in your 
doctrine;" while, if they would look, they might 
see others equally vile, professing to believe their 
own. I will not say, the sentiment is not liable 
to be perverted, but I will say that it is disin- 
genuous in those who differ from us, to charge 
the misconduct of such, to a doctrine they have 
never fully understood, much less practised. Let 
a person once be brought to realize that every 
deviation from rectitude will subject the delin- 
quent to a corresponding degree of suffering, 
either in this world or the next; that no service 
is acceptable to God unless it come from the 
heart, and is influenced by love to him ; that 
all God's dealings with man are the effect of 
unchanging love; that even his most severe 
judgments proceed from good will; that the glory 
of God and man's happiness are inseparably con- 



ON RESTORATIONISM. 



73 



nected; and finally, that " good will overcome 
evil," and let the individual live up to these prin- 
ciples, and that individual will be a better mem- 
ber of society than one who believes and acts up 
to the sentiment, that the Almighty will inflict 
unlimited punishment for limited offences. The 
latter sentiment produces hardness of heart, and 
cruelty of disposition in proportion to the tena- 
city with which it is held, while a person holding 
the other, will always keep in view the ultimate 
happiness of the transgressor, and will acquiesce 
in any course of chastisement which may be ne- 
cessary to accomplish that end. We should 
never judge of a system by its abuse, but by its 
legitimate and proper fruits. Still indulging the 
hope that you may have all your scruples re- 
moved, and be able to see this interesting sub- 
ject in all its important bearings, I bring to a 
close my examination of the objections brought 
against that faith which has been to me a source 
of much consolation, and the truth of which I 
may in some future communications, attempt to 
prove. May the Lord preserve and bless you. 

Adieu, 

D. P. 

7 



74 



FAMILIAR LETTERS 



LETTER XIV. 



Mount Hygiene, Aug. 20th, 1841. 
Dear Brother: 

I hope you will 

exercise patience and bear with me a little longer, 
for although I have already written thirteen let- 
ters, yet very little has been stated in direct 
proof of the doctrine of final Restoration, they 
having been taken up with objections, except an 
occasional remark, or a few texts thrown in as 
being favorable to the sentiment. I shall now 
give you some reasons, accompanied with Scrip- 
ture proofs, for the hope that is in me. And 
first of all, because it is the will of God, "that 
all men should be saved and come to the knowl- I 
edge of the truth." 1 Tim. 2: 4, 5, 6. "For there I 
is one God, and one Mediator between God and I 
men, the man Christ Jesus, who gave himself a 
ransom for all, to be testified in due time." The I 
will of an infinite Being, whose essential attri- I 



ON RESTORATIONISM. 



75 



butes are Love, Wisdom, Power, Holiness, Jus- 
tice, Goodness, and Truth, is one of the most 
cogent arguments that can be urged for the ac- 
complishment of any good design. We must 
certainly admit these attributes are, in God, self- 
existent, self-dependent, infinite, and immutable, 
and that his will results from the combined in- 
fluence of them all. If this be admitted, then it 
is reasonable to infer that no single attribute can 
demand any thing which would not be agreeable 
to them all. If then, we can ascertain what is 
the demand of each, we know what is the de- 
mand of all. This aggregate demand is the will 
of God. What then, is the demand of Love, the 
first in the list of these divine perfections? Here 
a vast field opens before us, but we need not at- 
tempt to explore it all, and shall therefore only 
point out a few of the numerous passages where 
the love of God is mentioned as the primary 
cause or principle of action on his part, towards 
fallen man. John 3: 16. " For God so loved the 
world that he gave his only begotten Son, that 
whosoever believeth in him should not perish, 
but have everlasting life." Verse 17, "For God 
sent not his Son into the world to condemn the 
world, but that the world through him might be 
saved." Romans 5: 8, " But God commended 



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his love toward us, in that while we were yet 
sinners, Christ died for us." 1 John 3: 16, 
" Hereby perceive we the love of God, because 
he laid down his life for us, and we ought to lay 
down our lives for the brethren." 1 John 4: 10, 
" Herein is love, not that we loved God, but that 
he loved us, and sent his Son to be the propitia- 
tion for our sins." Verse 19, " We love him 
because he first loved us;" also chap. 2: 2, "And 
he is the propitiation for our sins, and not for 
ours only, but also for the sins of the whole 
world." These, with many others that might 
be adduced, show that the love of God was ex- 
ercised toward man while he was yet in sin, and 
that the work of Christ was the effect, and not 
the cause, of that love. It was then, the will of 
God as manifested by his love, that mankind 
should be redeemed from sin and death, and 
Christ came to accomplish that will. Hence he 
said, " Lo, I come to do thy will, God. Heb. 
10: 9, and in Heb. 2: 9, it is said that "He, by 
the grace of God, tasted death for every man." 
This was the greatest evidence that could be 
given of God's willingness to save the whole 
world. Let us now see what is said about Wis- 
dom. In 1 Cor. 1: 24, Christ is called the "wisdom 
of Godr In chap. 2: 7, the apostle says, M But 



ON RESTORATIONISM. 77 

we speak the wisdom of God in a mystery, even 
the hidden wisdom which God ordained before 
the world unto our glory." 1 Cor. 1: 30. Christ 
is said to be "made unto us wisdom," &c. James, 
when speaking of this wisdom, which he says 
cometh from above, calls it "pure, peaceable, 
gentle, is easy to be entreated, full of mercy and 
good fruits, without partiality, and without hy- 
pocrisy." If such be the nature of this attribute, 
have we not good ground for believing, that the 
plan of redemption which was originated by and 
is under the supervision of this divine wisdom, 
will succeed, and the will of God, as made man- 
ifest through the operation of this perfection, be 
finally accomplished? And can we suppose the 
Almighty will suffer that wisdom, which James 
says, " cometh from beneath," and is " earthly, 
sensual, devilish," to defeat his own wise and 
benevolent designs, and eternally frustrate that 
will which requires the salvation of all? Such a 
thought is derogatory to his heavenly character. 
To say that man is a moral agent, and cannot 
be made happy by coersion, is not a satisfactory 
reply. Who made man a moral agent? Was 
he not made such by the All wise God, who 
knew the end from the beginning? And can we 

suppose he would confer on man so much moral 
7 * 



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FAMILIAR LETTERS 



power, as that his own will must give way? We 
admit that man is a moral agent, — and must be 
a creature of choice in order to be happy, but 
our Creator has a choice too, and which ought 
to yield to the other? We think the inferior 
must ultimately yield to the superior will, and 
that voluntarily. Volition is always prompted 
by motive, and when this is sufficiently strong, 
that always yields. It will not be difficult for 
infinite Wisdom to devise such measures as will 
cause the most stubborn heart to bow, and that 
too with its own consent. 

In my next, the attribute of Power will be 
considered. I hope, brother, you will " let pa- 
tience have its perfect work." 

Adieu, 

D. P. 



ON RESTORATIONISM. 



79 



LETTER XV. 



Mount Hygiene, Aug. 20^, 184L 

t 

Dear Brother: 

According to my promise, 
I shall in this letter, speak of the divine Power, 
as connected with the execution of God's will. 
Without this attribute, Love might prompt and 
Wisdom devise, but nothing could be accom- 
plished or carried out to any desirable result. 
There must be Power to execute. Hence, in 
speaking of the Gospel, in Rom. 1: 16, Paul calls 
it the " Power of God." In 1 Cor. 4: 20, it is 
said, " The kingdom of God is not in word, but 
in power" In 1 Thess. 1: 5, we read, " For our 
Gospel came not unto you in word, but in pow- 
er." In 2 Cor. 4: 7, " But we have this treasure 
in earthen vessels, that the excellency of the 
power may be of God, and not of us." 1 Cor. 1: 
24, Christ is called " the power of God, and the 
wisdom of God." Matt. 28: 18, he is said to have 



so 



FAMILIAR LETTERS 



" all power in heaven and on earth." These are 
but a small portion of the texts that might be 
brought to show that the Power of God is put 
forth to save the world. Now, as no one will 
presume to question the omnipotence of Jehovah, 
or his ability to secure the end he purposes; nor 
deny his revealed will, in reference to man's 
redemption, as stated in the foregoing letter, it 
is incumbent on those who dissent from our con- 
clusions, to assign some adequate reason why 
the operation of God's power should be stayed, 
and prevented from accomplishing the designs 
of Love and Wisdom. Where can they find 
such reason? Will they still resort to man's 
moral agency, and argue the same ground over 
again? If so, we are perfectly willing to hear 
what more can be said on that point. Well 
then, man is a creature of choice, and must act 
freely, otherwise he would not be accountable, 
or a proper subject of moral government, — in 
fact, would be a mere machine, always acting 
as he was acted upon. This would at once de- 
stroy all idea of merit or demerit, virtue or vice. 
Very well, that is all true. Now, does it follow 
from all this, that God (who is also a being of 
choice and infinitely perfect) has no definite 
purpose which he will accomplish? Not by 



ON RESTORATIONISM. 



81 



destroying man's agency, but by so operating 
upon it as to make it a willing instrument in 
bringing to pass what he intended. What does 
the prophet Isaiah say on this point, Chap. 26: 
11, "Lord when thy hand is lifted up, they will 
not see, but they shall see, and shall be ashamed 
for their envy at the people." Here a class of 
creatures is represented as refusing to see in the 
first instance, and yet, in the end, being made to 
see and be ashamed. Their being ashamed, im- 
plies volition on their part, and although they 
stand out against their Maker for a time, they 
yield at last. We should not confine God's 
power to mere physical operations, but should 
allow that he has superior control over the mo- 
ral, as over the materia] universe. Any thing 
short of this, would be limiting the " Holy One 
of Israel*" and derogating from his divine sover- 
eignty- There are forcible declarations in the 
Bible, indicating that his will must be done. — 
Such are the following: — Eph. 1: 11, "Who 
worketh all things after the counsels of his own 
willy Dan. 4: 35, And all the inhabitants of the 
earth are reputed as nothing, and he doeth ac- 
cording to his will in the army of heaven, and 
among the inhabitants of the earth, and none 
can stay his hand, or say unto him, What doest 



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thou? with others too numerous to mention : It 
was in submission to this will that Christ bore 
his sorrows, Luke 22: 42, saying, " Father, if 
thou be willing, remove this cup from me, never- 
theless, not my will but thine be done." He 
teaches his disciples to pray, "Thy kingdom 
come; thy will be done in earth as it is in hea- 
ven." Matt. 6: 10. It is unnecessary to multiply 
quotations. The scriptures abound with proof, 
not only of God's willingness that the whole 
world should be reconciled to him, but that his 
will in this respect must be done. And if it is 
his will and purpose that " every knee should 
bow, and every tongue swear," as declared in 
Isaiah 45: 23, his power is sufficient to accom- 
plish it without doing any violence to the moral 
agency of creatures, by making them willing. 
It has appeared to me singular, that the two 
great parties in Christendom, should be so de- 
termined to keep these two truths apart; namely, 
1st, that Christ died for all; and 2d, that all for 
whom he died would finally be brought in. — 
There is in the Bible abundant proof of both. 
Paul says, "he tasted death, by the grace of God, 
for every man," and he says himself, that if "he 
be lifted up from the earth, he would draw all 
men to him," and "this he said signifying what 



ON RESTORATIONISM. 



83 



death he should die." See Heb. 2: and John 12. 
Isaiah says, " He shall see of the travail of his 
soul and shall be satisfied," and that "the plea- 
sure of the Lord shall prosper in his hand." See 
Isaiah 53. Why can we not admit, with the 
Armenian, that he died for all, and with the Pre- 
destinarian, that all he died for will be saved. 
This is all that is wanting to make Restoration- 
ism. For my part, I cannot see how we can 
deny either, and believe the Bible. Have pa- 
tience, brother, and hear the rest of my reasons. 

Adieu, 

D. P. 



84 



FAMILIAR LETTERS 



LETTER XVI. 



Mount Hygiene, Aug. 20th, 1841 , 
Dear Brother: 

I can find no better 
employment to-day, than continuing these let- 
ters. The subject selected is one of importance, 
and if my views are wrong, the sooner they are 
exposed to correction the better, having no de- 
sire either to remain in error myself or be the 
means of leading others into it. There is no 
one theme on which I have reflected more, and 
to know the truth is my great aim. 

Some observations have already been made on 
Love, Wisdom and Power, and as the next in 
my arrangement is Holiness, this epistle shall be 
devoted to that pure and heavenly perfection. 
But how can such an unholy being as I, attempt 
to describe what even the angels of heaven can- 
not fathom ? Yet with humility and reverence 
I may be permitted to say, that this attribute 



ON RESTORATIONISM. 85 

must be the opposite of all disorder, and of 
course stands opposed to sin in all its forms. Its 
demands upon rational intelligence must be a 
conformity to itself, or in other words, to the 
law of eternal order, and as " order is heaven's 
first law," what the apostle says in Heb. 12: 
14, must be self-evident: — " Follow peace with 
all men, and holiness, without which no man shall 
see the Lord." Lev. 11: 45, " Ye shall there- 
fore be holy, for I am holy" Ch. 20: 7, " Sanc- 
tify yourselves, therefore, and be ye holy." So 
long as our first parents obeyed the holy com- 
mands of God, they enjoyed communion with 
him, but when they transgressed, shame came 
over them, and they attempted to hide from the 
holy presence of their Maker. The same is true 
of us, his posterity: we are naturally averse to 
holiness, and as the apostle says, " are by nature 
children of wrath;" and therefore, without a 
change of disposition, we could not be happy 
even in heaven, if it were possible to get there 
with unholy affections. Hence the truth and 
importance of the declaration, " Except a man 
be born again, he cannot see the kingdom of 
God." John 3: 3. That kingdom being holy, its 
subjects must be so too: this is so clear, that no 
argument is necessary to prove it. To effect 
8 



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this great change in the human family, who 
were all equally unholy, Jesus Christ, our great 
high priest, who was " holy, harmless, undefiled 
and separate from sinners," Heb. 7: 26, came 
into the world t© deliver it from unholiness, and 
reconcile it to a holy God. He led a pure and 
holy life on earth, and was the personification of 
the attribute under consideration. The religion 
he taught and established is holy, and requires of 
its votaries purity of heart and life, so that the 
carnal mind, which is "enmity against God," re- 
volts from its pure precepts. Now this being 
the nature of holiness, and its demands being as 
1 have said, like itself, I would respectfully ask 
those who believe in the eternal continuance of 
unholiness, how they can reconcile such a belief 
with the unchanging demands of this pure prin- 
ciple? for surely, if sin will remain in any part 
of the universe always; that part at least, whe- 
ther more or less, can never satisfy the claims of 
holiness, so that it must eternally be asserting, 
but never can attain them. The doctrine of 
universal restoration from sin to obedience, from 
darkness to light, and from all unholiness to hol- 
iness, is in perfect accordance with its divine 
claims, so that, when the holy Saviour shall fin- 
ish his mediatorial work, by " reconciling all 



ON RESTORATIONISM. 



87 



things unto God by the blood of the cross," 
Col. 1: 20; « Subduing all things unto himself," 
1 Cor. 15: 28; and "shall give up the kingdom 
to the Father, and God become all in all;" then 
the immutable demands of holiness will forever 
be established. Then "all things being made 
new," there shall be "no more sorrow, crying, 
pain, or death." Then shall be witnessed what 
was shown to John in the vision: "Every crea- 
ture in heaven and on the earth, and under the 
earth, and such as are in the sea, and all that 
are in them, heard I saying, Blessing, and honor, 
and glory, and power, be unto him that sitteth 
upon the throne, and unto the Lamb for ever 
and ever." Rev. 5: 13. Such a consummation 
will also be in harmony with every other attri- 
bute, so that no clashing of claims will mar the 
eternal regions, but Love, Wisdom, Power, Ho- 
liness, Justice, Goodness, and Truth, will have 
all their demands answered, and universal order, 
peace, and harmony, once more bless the empire 
of God. How is it possible that such views can 
lead to sin? or be productive of injurious effects 
in society? They may be counterfeited, and 
the counterfeit be passed off for the original, as 
the best banks are the most exposed to such de- 
ception. My brother may, like many others, 



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FAMILIAR LETTERS 



dissent from the idea of all the attributes having 
similar claims. I know it is common to say, 
that Justice demands the damnation of the sin- 
ner. In my next you may look for some remarks 
on its nature and claims. 

Still desiring your peace and happiness, I sub- 
scribe myself your devoted brother. 

D. P. 



ON RESTORATIONISM. 



89 



LETTER XVII. 



Mount Hygiene, Aug. 24th, 1841. 

Dear Brother: 

In my last of the 20th inst, 
the subject of divine holiness, as one of God's 
essential attributes, was taken up and shown to 
be opposed to the existence of all disorder, and 
that its claims upon rational intelligence could 
never be satisfied, until every human being was 
delivered from sin and all its effects. I now 
come to speak of Justice, following next in the 
arrangement first laid down. Theologians have 
represented this attribute, as demanding more 
than any other, the punishment of sinners. — ■ 
Hence we never hear them say that love, or 
goodness, to the culprit, demands their eternal 
misery, but they must suffer to satisfy divine 
justice. Now, why should they not suffer to 
satisfy the demands of every other attribute as 
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well as justice? Is there any discrepancy be- 
tween the claims of these eternal perfections? It 
would sound very strangely, to be sure, to say 
that God would punish a soul eternally, because 
he loved it. Yet, if any will be thus punished, 
such punishment must be demanded by all God's 
attributes, or else there can be no uniformity in 
their claims. The error lies, as I conceive, in 
supposing that mere suffering, considered in 
itself, apart from any benefit resulting to the 
sufferer, is demanded by any of them. It is sin, 
which is a departure from the nature and claims 
of them all, that makes suffering necessary; and 
if so, I ask, how can the eternal continuance of 
misery, which is the effect of sin, be satisfactory 
to that which forbids the sin? For surely justice, 
equally with every other attribute of God, ori- 
ginally demanded rectitude in creation, which 
would be productive of happiness instead of mi- 
sery. Then, if the nature and claims of these 
perfections are immutable, as stated at the com- 
mencement of the argument, they must all eter- 
nally demand rectitude, and consequently hap- 
piness. Sin, however, changes the relation of 
the creature, and renders necessary a course of 
action toward the sinner that would not have 
been necessary had it never disobeyed ; but the 



ON RESTORATIONISM. 



91 



object of such action is to bring the sinner back 
from his wandering, to a conformity with the 
nature and claims of all the divine attributes, of 
justice as well as the rest. But, for the sake of 
argument, let us take the ground assumed by 
those who say that sinners will suffer in future 
to satisfy justice, the question arises, will there 
ever be a period in eternal duration, at which 
justice will be satisfied? If there will, then the 
sinner will be entitled to release on the ground 
of Justice, to say nothing about mercy, because 
it would be unjust to continue the suffering 
longer than would be necessary to satisfy it. — 
But on the other hand, if such period will never 
arrive, Justice will remain eternally dissatisfied, 
and therefore, misery will not answer the pur- 
pose intended. So that the advocate of this 
theory is involved in a dilemma, take it which 
way he will. There must then be something 
wrong in this view, because Truth involves no 
absurdity, but is clear and consistent. Now let 
us have the testimony of Scripture on the sub- 
ject of this glorious attribute, Justice. Job 37: 
23, " Touching the Almighty, we cannot find 
him out: he is excellent in Power, and in Judg- 
ment, and in plenty of justice: he will not afflict." 
Verse 24, " Men do therefore fear him," because 



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he has plenty of Justice, and will not afflict. In 
this passage Justice, instead of calling for, stands 
opposed to affliction, and is given as a reason 
why men fear him. Lamentations 3: 31, 32, 33. 
Jeremiah shows that so far as God afflicts, he 
does it for the good of the creature, " For the 
Lord will not cast off forever. But though he 
cause grief, yet will he have compassion, accord- 
ing to the multitude of his mercies. For he doth 
not afflict willingly, nor grieve the children of 
men." In Ps. 89: 41, " Justice and Judgment, 
are the habitation of thy throne." A being pos- 
sessing essentially the attribute of Justice, must 
of course be just. Zech. 9: 9, he is said to be 
"Just, and having salvation." Isaiah 45: 21, he 
is called a just God and a Saviour, and because 
he is such, he calls on "all the ends of the earth 
to look unto him and be saved." And then 
again, 23, 24, and 25, " I have sworn by myself, 
the word is gone out of my mouth in righteous- 
ness, and shall not return, That unto me every 
knee shall bow, every tongue shall swear." — 
" Surely, shall one say, in the Lord have I 
righteousness and strength; even to him shall 
men come; and all that are incensed against him 
shall be ashamed." " In the Lord shall all the 
seed of Israel be justified and shall glory." God's 



ON RESTORATIONISM. 



93 



forgiveness is founded on justice. See 1 John 1: 
9. " If we confess our sins, he is faithful and 
just to forgive us our sins, and to cleanse us from 
all unrighteousness." We see then, by all these 
texts, and many more might be added, that Jus- 
tice demands salvation, and not damnation. It 
is sin that causes damnation, (or condemnation,) 
and not justice. If my views on this attribute 
are incorrect, it would be a kind act in some one 
to lead me out of the error. I therefore hold 
myself open to correction, and sincerely pray 
that we may all be found walking in the "path'of 
the Just, which, as a shining light, shineth more 
and more unto the perfect day." 

I trust my brother needs no additional assu- 
rance of my constant solicitude for his welfare. 

D. P. 



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FAMILIAR LETTERS 



LETTER XVIIL 



Mount Hygiene, Aug. 24*A, 1841. 
Dear Brother: 

Having made, in former 
letters, a few brief remarks on the attributes of 
Love, Wisdom, Power, Holiness and Justice, 
your attention, brother, is now solicited to the 
examination of Goodness, the sixth in order. Let 
us begin with a few quotations from Scripture. 
Exodus 34: 6, "And the Lord passed by before 
him and proclaimed, the Lord, the Lord God, 
merciful and gracious, long-suffering, and abun- 
dant in goodness and truth." Zech. 9: 17, " For 
how great is his goodness, and how great is his 
beauty!" Ps. 33: 5, "The earth is full of the 
goodness of the Lord." Ps. 31: 19, "0 how great 
is thy goodness?" Ps. 52: 1, " The goodness of 
God endure th continually." Ps. 65: 11, "Thou 
crownest the year with thy goodness." These 



ON RESTORATIONISM. 



95 



are but a small portion of the passages setting 
forth God's goodness. The following show that 
this goodness flows out toward man: — Isa. 52: 7, 
" The feet of him that bringeth good tidings.'' 
Isa. 61: 1, "He hath anointed me to preach good 
tidings." Nahum 1: 15, " Behold upon the moun- 
tains the feet of him that bringeth good tidings, 
that publisheth peace!" This goodness leads to 
repentance; see Rom. 2: 4, " Or despisest thou 
the riches of his goodness and forbearance, and 
long-suffering; not knowing that the goodness of 
God leadeth thee to repentance?" In that most 
heavenly discourse delivered by Christ on the 
Mount, he enjoins it upon his disciples to do good 
in return for evil, and tells them that by so doing, 
they may become the children of their Father 
which is in heaven, " for he maketh his sun to 
rise on the evil and on the good, and sendeth his 
rain on the just, and on the unjust." Also in 
Rom. 12: 21, the apostle says, " Be not overcome 
of evil, but overcome evil with good." Even the 
destruction of Sodom and Gomorrah is attributed 
to goodness. Ezek. 16: 50, " And they were 
haughty, and committed abomination before me; 
therefore I took them away as I saw good." — 
Our opposers will not be willing to admit that it 



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was good for the Sodomites, that they were thus 
taken away; but I think it was, considering 
the little prospect there was of their reformation 
in this life. It was more consistent with good- 
ness to remove them, than to suffer them to sink 
any deeper in sin, which would have subjected 
them to more intense suffering in future. Al- 
though their transgressions were multiplied to a 
great extent, yet in the same chapter, we are 
informed that the sin of Jerusalem was greater 
than that of either Sodom, or Samaria. Never- 
theless, her restoration, and theirs too, are prom- 
ised in the following declaration in Ezekiel 16: 
from the 60th verse to the end of the chapter: 
" Nevertheless, I will remember my covenant 
with thee, in the days of thy youth, and I will 
establish unto thee an everlasting covenant. 
Then thou shalt remember thy ways and be 
ashamed, when thou shalt receive thy sisters, 
thine elder and thy younger, (meaning Sodom 
and Samaria,) and I will give them unto thee for 
daughters, but not by thy covenant. And I will 
establish my covenant with thee; and thou shalt 
know that I am the Lord: That thou mayest re- 
member, and be confounded, and never open thy 
mouth any more because of thy shame, when 



ON RESTORATIOJYISM. 



97 



I am pacified toward thee, for all that thou hast 
done, saith the Lord God."* Well might David re- 
peat the declaration twenty-six times in the 136th 
Psalm that "his mercy endureth forever." And 
declare also in the 27th verse of the 22d Psalm, 
"All the ends of the world shall remember and 
turn unto the Lord; and all the kindreds of the 
nations shall worship before thee." And in Ps. 
65: 2, "O thou that hearest prayer, unto thee 
shall all flesh come." And again, Ps. 82: 8, 
"Arise, O God, judge the earth: for thou shalt 
inherit all nations." Ps. 86: 9, "All nations 
whom thou hast made shall come and worship 
before thee, O Lord, and shall glorify thy name." 
Once more, Ps. 145: 9, " The Lord is good to all; 
and his tender mercies are over all his works." 



* You will very likely call to mind what the apostle Jude 
says of these people, that they "are set forth for an example, 
suffering the vengeance of eternal fire," Jude 7, and will be 
at a loss how to reconcile this passage with what is said by 
Ezekiel. Take notice, it does not say they will suffer that 
vengeance eternally in a future state, but suffering in the pre- 
sent tense; that is, suffering the vengeance of God, who is 
eternal fire; see Heb. 12: 29, " For our God is a consuming 
fire;" and those polluted Sodomites were consumed by a signal 
display of God's vengeance; yet the Saviour said it would be 
more tolerable for them in the day of Judgment than for some 
other sinners, which is difficult to reconcile with the idea of 
misery without end to both. 
9 



9S 



FAMILIAR LETTERS 



10, "All thy works shall praise thee, O Lord, and 
thy saints shall bless thee." The following ex- 
clamation in Rev. 15: 4, was uttered, no doubt, 
in view of his unbounded goodness, " Who shall 
not fear thee, O Lord, and glorify thy name? for 
thou only art holy; for all nations shall come and 
worship before thee; for thy judgments are made 
manifest." If such be the goodness of our Crea- 
tor, and such its effects on the human family, 
how can it be possible that this glorious attribute 
can sanction the eternal continuance of cruelty? 
For surely, if eternal torments would not be 
cruel, I know of no term by which to designate 
them. But our dissenting brethren are begin- 
ning of late, to see the absurdity of attributing 
cruelty to the Almighty, and are attempting to 
prove, that upon the whole, taking into view all 
the worlds in the universe, it will be goodness 
in him, to keep that portion of Adam's race, 
who die in sin, in eternal torment, as a monu- 
ment of his justice in vindicating the divine 
government, and as a warning to deter the in- 
habitants of other worlds from sinning. This 
argument, to say the least, is "far-fetched" and 
entirely destitute of proof. Such a monument 
could not operate as a warning, unless those 
inhabitants were informed of it, and who has 



ON RESTORATIONISM. 



99 



authority to say they could ever know of it, if 
true? The above remarks on Divine goodness 
are submitted to a brother, who, I doubt not, 
will examine them with impartiality. 

With fervent prayer for your happiness, I 
remain yours in pursuit of truth. 

D. P. 



100 



FAMILIAR LETTERS 



LETTER XIX. 



Mount Hygiene, Aug. 1841. 
Dear Brother: 

You remember, doubtless, 
the course of investigation proposed when I at- 
tempted to prove the doctrine of final, universal 
Restoration, which was, to examine the nature 
and claims of the seven attributes, separately, 
relying on Scripture testimony, and the reason 
which God has given us. Six of them having 
already been commented on, there remains only 
one, which is Truth, to be considered. The 
first text which presents itself to my mind, is, 
" Let. God be true, but every man a liar." Rom. 
3: 4. The apostle means that we should receive 
what God says as true, let men say what they 
may. David, in Ps. 57: 10, says, " For thy 
mercy is great unto the heavens, and thy truth 
unto the clouds." Deut. 32: 4, " He is the rock, 



ON RESTORATIONISM. 



101 



his work is perfect; for all his ways are judg- 
ment: a God of truth and without iniquity, just 
and right is he." Ps. 25: 10, "All the paths of 
the Lord are mercy and truth" 31: 5, 44 Thou 
hast redeemed me, O Lord God of truth" 57: 3, 
" God shall send forth his mercy and his truth" 
85: 10, " Mercy and truth are met together." 
86: 15, "Thou art plenteous in mercy and truth" 
100: 5, "His truth endureth to all generations." 
It is unnecessary to quote farther. The Scrip- 
tures abound with testimony on this point. The 
greatest manifestation of this attribute ever 
made, was in Jesus Christ, who "is the truth, the 
way, and the life," John 14: 6. " He is full of 
grace and truth" John 1: 14. "Grace and truth 
came by Jesus Christ," John 1: 17. Belief in 
the truth is that which sanctifies. John 17: 19, 
" And for their sakes I sanctify myself, that they 
also might be sanctified through the truth" 
Verse 17, " Sanctify them through thy truth: 
thy word is truth" 8: 32, "And ye shall know 
the truth, and the truth shall make you free." 
Were it not for this attribute of eternal veracity 
in God, there could be no reliance placed upon 
the numerous promises of man's redemption, but 
as "it is impossible for God to lie," Heb. 6: 18, 
we have the fullest assurances that he will fulfil 
9* 



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FAMILIAR LETTERS 



all his promises, and finally accomplish his 
gracious designs, not by taking away man's mo- 
ral agency, but by influencing and making it 
subservient to his will. Let us now call into 
view some of the promises he has been pleased 
to make, concerning the fallen race. The first 
on record comes in the form of a threat to man's 
enemy, and is therefore an implied promise to 
man. Gen. 3: 15, " I will put enmity between 
thee and the woman, and between thy seed and 
her seed: it shall bruise thy head, and thou shalt 
bruise his heel." The next is in Gen. 22: 18, 
"And in thy seed shall all the nations of the earth 
be blessed." This promise was made to Abra- 
ham: the same was made to Isaac, Gen. 26: 4, 
"And in thy seed shall all the nations of the earth 
be blessed." The same to Jacob, Gen. 28: 14, 
"And in thy seed shall all the families of the earth 
be blessed." That the seed mentioned in these 
passages means Christ, is evident from what Paul 
says in Gal. 3: 16, " Now to Abraham and to his 
seed were the promises made. He saith not, 
And to seeds, as of many ; but as of one, And to 
thy seed, which is Christ." That the blessing 
here promised is spiritual and not temporal, as 
some think, is evident from what the same apos- 
tle says in the 8th verse, " And the Scripture, 



ON RESTORATIONISM. 



103 



foreseeing that God would justify the heathen 
through faith, preached before the gospel unto 
Abraham, saying, In thee shall all nations be 
blessed." And also, in Acts 3: 25, "Ye are the 
children of the prophets, and of the covenant 
which God made with our Fathers, saying unto 
Abraham, And in thy seed shall all the kindreds 
of the earth be blessed." In this text the word 
kindreds is used, so that all the nations, families, 
and kindreds of the earth are included as the 
subjects who are to be thus blessed. I ask now, 
can they all be thus blessed, unless they do at 
some period or other become actual partakers? 
The language is not that this great blessing shall 
be offered to all, but that they shall all be blessed. 
These promises cannot be verified, it seems to 
me, unless the whole human family are ultimately 
redeemed. The figurative language of the first 
promise in Gen. 3: 15, that the seed of the woman 
shall bruise the serpent's head, indicates the en- 
tire destruction of that influence which deceived 
our first parents. For, if the head be bruised, 
the subordinate parts will die of course; hence 
the declaration in 1 John 3: 8, "For this purpose 
the Son of God was manifested, that he might 
destroy the works of the devil." And also in 
Heb. 2: 14, " Forasmuch then as the children 



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are partakers of flesh and blood, he also him- 
self likewise took part of the same; that through 
death; he might destroy him that had the power 
of death, that is, the devil." Now, if we give 
credit to all this testimony, and believe that truth 
is an essential attribute of God, I do not see how 
we are to avoid the conclusion, that the Lord 
will ultimately reconcile the whole world unto 
himself by the superabounding of grace over sin. 
You have now heard what I have to say on the 
attributes of God, separately. In another com- 
munication you may expect me to sum up the 
whole, and for the present, desist from encroach- 
ing on your patience. May the favor of God, 
which bringeth salvation, guide us while we live, 
and his spirit sustain us in the hour of death. 

Most truly yours in the bonds of Christian 
love. 

D. P. 



ON RESTORATIONS*!. 



105 



LETTER XX. 



Mount Hygiene , Aug, 25th, 1841. 
Dear Brother: 

Had I not felt an 
uncommon interest in the subject on which you 
have been troubled with so many letters, your 
time and patience would not have been taxed to 
read another; but wishing to present a summary 
of what has been written, my brother will ex- 
cuse me for sending one more. Twelve epistles 
have been devoted to objections founded on dif- 
ferent passages of Scripture which are thought 
to be at variance with our views. One to the 
consideration of the supposed immoral tendency 
of the doctrine we hold. The greater portion 
of the first thirteen may be called defensive, 
showing that the Scriptures adduced, and the 
charges brought against us, when carefully ex- 
amined, have failed to invalidate or disprove the 
sentiments we advocate. Six have been written 



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on the seven divine attributes of Love, Wisdom, 
Power, Holiness, Justice, Goodness, and 
Truth. In these I think it has been shown 
that each attribute demands universal holiness 
and happiness in creation, and if each demands 
it, the whole together must. Many texts of 
Scripture have been interspersed through the 
whole, which go to prove the doctrine in ques- 
tion, and many more might have been added, 
which, to my mind are inexplicable on any other 
system. It has been my aim to give the whole 
subject, so far as it could be done in so small a 
compass, a fair investigation; and to present my 
ideas in the most simple language, so that the 
reader may have no difficulty in understanding 
what is intended. I have not knowingly mis- 
represented my opposers, and can say before my 
Maker, that I indulge towards them no ill will, 
but, on the contrary, am disposed to hear with- 
out prejudice all that can be said against my 
opinion, for it is certainly no advantage to me 
to remain in error. The truth has been a para- 
mount object of my pursuit for nearly forty 
years, and had I been willing to compromise 
principle for popularity, it is probable less per- 
secution would have fallen to my lot, and more 
worldly advantage would have been my portion. 



ON RESTORATIONISM. 



107 



But esteeming truth of more value than wealth 
or fame, I have been in the habit of telling it, 
when once discovered, without consulting popu- 
lar opinions or fearing consequences. Believing, 
as i most sincerely do, that our blessed Saviour 
will never give up his kingdom to the Father 
until he has subdued all things not only under 
but unto himself, and that too, by the "blood of 
the cross," and that this sublime event can never 
take place so long as sin, in any form, predomi- 
nates, I have felt it my duty, in conformity 
with such a faith, to espouse every moral enter- 
prise having for its object the restoration of man 
from the degrading practices of intemperance, 
profanity, oppression, and every other species of 
licentiousness. The influence of the Restoration 
sentiment has, more than any other cause, 
prompted me to come out so decidedly in favor 
of universal liberty for men of every class and 
color, not guilty of crime, and to do all in my 
power in accordance with the spirit of Christ, to 
bring about their restoration. For when I read 
in the Bible that " God hath made of one blood 
all nations;" that we should " love our neighbor 
as ourselves," and "do unto others as we would 
they should do unto us," I cannot help feeling 
a sympathy for those who are compelled to labor 



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all their lives for others, no better by nature than 
themselves, without compensation, deprived of 
education, even enough to read the revealed will 
of their Maker. There is no one sin against 
which the Almighty has expressed his disappro- 
bation more than that of oppression, in what- 
ever form it may be practised, whether toward 
the black or white race. The practice of tyranny 
in any way, is contrary to the principle of the 
divine government, and must be done away be- 
fore the great work of Restoration can be accom- 
plished. Such are my sentiments and feelings 
on the subject of these letters, and now having 
freely unburthened my mind, I hope you will 
not treat what has been written, with indifference 
or prejudice, but "search the Scriptures daily," 
with your heart raised in prayer to God for that 
"wisdom which cometh from above," that you 
may be preserved from error and made free by 
the truth "as it is in Jesus." As to the imper- 
fect style and verbiage of these Epistles, my 
brother will not be censorious, when he reflects 
back to the circumstances under which we were 
both brought up, being in a new country, with- 
out the advantages of education with which the 
rising generation are now favored. I shall there- 
fore make no apology on this score. You must 



ON RESTORATIONISM. 109 

take them as they are: my object has been to 
disabuse your mind of false impressions; give as 
clear an explanation of the sentiments held by 
Restorationists, as could be done in so small a 
space; and at the same time assure you of my 
solicitude for your welfare. Let us then, dear 
brother, seek for truth as for hidden treasure, 
and while pursuing after it, through the many 
impediments which surround us, let us exercise 
towards others who may differ from us, that 
charity which " sufFereth long and is kind." It 
would afford me pleasure to^ know what you 
think of this subject, and also to renew, if it be 
your wish, the correspondence in future. For 
the present, accept the assurance of my love. 

D. P. 

10 



SECOND SERIES. 



LETTER XXI. 



Mount Hygiene, June %4tk, 1842. 
Dear Brother: 

In a former series of 
letters to you on the subject of final Restoration, 
I considered many of the most prominent ob- 
jections to that sentiment, and answered them 
in a manner satisfactory to myself at least. 
There is still another objection presented by the 
advocates of endless misery, founded on the law 
of God. Their argument is, that man is under 
perpetual obligation to obey perfectly the divine 
law; that this law being infinite, because its au- 
thor is, a violation of an infinite law incurs an 
infinite penalty, which cannot be endured in a 
limited period, and consequently the transgressor 
must suffer eternally, unless he repent and is 
forgiven in this life. This argument is more 
specious than solid. In the first place it is not 
true that because a law emanates from an infinite 
10* 



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being, that therefore the law is infinite, either 
in its demands or penalties: for the Almighty 
gave the Jews many laws which were temporary 
both as to the obligations imposed and the 
penalties incurred, which were abrogated at 
the coming of Christ, Paul calls them " carnal 
ordinances imposed only for a time," Heb. 9: 10, 
and yet they all came from an infinite law-giver. 
The true idea of law is, " a rule of action;" in 
order therefore, that it be a proper rule of action, 
it must be adapted to the capacity of the subject. 
If then the subject possess only a finite capacity, 
the law by which it is to be governed must be 
of a finite nature; otherwise it would be impos- 
sible for the creature to fulfil its obligations; and 
to suppose that God would require of man what 
he could not do, would be calling in question his 
justice. The objector will say, and that truly, 
that we are required to " love the Lord our God, 
with all our heart, soul, mind and strength, and 
our neighbors as ourselves," — so we are, but we 
are not required to love either our Maker, or 
fellow-creatures, more than according to these 
powers; and as they are all finite, the obligation 
cannot be infinite; so that the capacity of the 
creature is the standard of obligation still. 
There is however, another idea connected with 



ON RESTORATIONISM. 



115 



that of capacity, which is essential in establish- 
ing man's accountability; and that is, the degree 
of light afforded, — hence where much is given 
much is required ; and somewhat related to this 
principle, is that of those loving much to whom 
much has been forgiven. There are many terms 
used by religious people, which pass for Scrip- 
ture, that are not in the Bible, such as infinite 
sin, infinite law, eternal death, endless misery, 
&c. all of which have come from theological 
schools, and are not from the Sacred Oracles. I 
prefer the language of Holy Writ, and feel no 
terror in repudiating such terms. I am afraid to 
take from, or add to, the Sacred Book, lest the 
plagues written there may be my portion. 

Let us then, dear brother, search the Scrip- 
tures daily and prayerfully, for " they are able 
to make us wise unto salvation:" let us be careful 
that we have " Thus saith the Lord," for what 
we believe and profess, so that we may "sanctify 
the Lord God in our hearts, and be ready always 
to give an answer to every man that asketh us, a 
reason of the hope that is in us, with meekness 
and fear." 1 Pet. 3: 15. Had our learned the- 
ologians been satisfied with the simple and 
sublime language of the Record, and not aimed 
at being wise above what is there written, we 



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should not have witnessed so much confusion in 
the church; but now, as when Babel was built, 
the language is confounded, so that the professed 
followers of the same Saviour do not understand 
each other, — they become alienated, and laying 
aside charity, indulge in vituperation. I hope 
that a better day is dawning, and that those who 
have so important an object in view as that of 
building up the kingdom of Christ, may see the 
importance of "keeping the unity of the spirit in 
the bonds of peace," while they "speak the things 
that become sound doctrine." You may hear 
from me again on some other branch of what I 
think is sound doctrine, but which may never- 
theless appear to you a dangerous heresy; well, 
let us both follow the apostle's advice to the 
Thessalonians: " Quench not the spirit; despise 
not prophesyings; prove all things and hold fast 
that which is good." 1 Thess. 5: 19, 20, 21. So 
that when the Lord shall come to " make up his 
jewels," we may be among the number, rejoicing 
to hear the approbatory sentence, " well done, 
good and faithful servant." 

Adieu for the present. 

D. P. 

N. B. I believe that in the government of God 
all classes of creatures in the universe are ame- 



ON RESTORATIONISM. 



117 



nable to laws peculiar to the sphere they occupy, 
and that all those laws are severally adapted to 
the respective classes, having reference always 
to the constitution and capacity of each class, 
and that all delinquencies in the subjects must 
subject them to misery in proportion to wilful 
transgression. Should the objector still insist 
that the law of God is the obligation that rests 
upon all rational creatures to love him supremely, 
and that such obligation will be eternally bind- 
ing, that therefore the law is infinite, and the 
subject under infinite obligation; I reply that all 
creatures for whom Christ died, when they be- 
come reconciled " by the blood of the cross," 
will most cheerfully yield the obedience required. 
The assumption that a portion of those creatures 
will remain eternally disobedient, is begging the 
question, and taking for granted what the oppo- 
sers ought to prove. 



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FAMILIAR LETTERS 



LETTER XXII. 



Mount Hygiene, Jan. \&th, 1844. 
Dear Brother: 

In my letters heretofore 
sent you, on the subject of my peculiar faith, 
you must have discovered that I aimed at bre- 
vity. All the branches of this great topic might 
have been enlarged upon, and other objections, 
which may rise in your mind, replied to; but 
none, I think, involving principles different from 
those already considered: and being unwilling to 
trouble you with unnecessary words, disliking 
also much circumlocution, I have endeavored to 
condense the arguments, knowing too, that you 
do not need tautology to apprehend my meaning. 
You doubtless would rejoice to know from the 
word of God that the restoration of all mankind 
from sin and sorrow to holiness and happiness, 



ON RESTORATIONISM. 



119 



will finally take place; and in your daily devo- 
tions, pray that it may: but if you do not believe 
it will, can you in this matter pray in faith? and 
if not, are your prayers acceptable to God, whom 
without faith it is impossible to please? See Heb. 
11: 6. Although there may have been, hitherto, 
some discrepancy between your prayers and 
your faith, I trust the time will come when you 
will no longer think it a duty to believe one way 
and pray another. But should my hope in this 
be disappointed, and we continue to differ on the 
subject of the foregoing letters, I am sure we 
shall not on the more important one of practical 
religion. For whatever may be our opinions 
concerning the ultimate issue, those opinions are 
not like the " one thing needful." Martha and 
Mary were true exponents of human society: 
Martha, of those who are careful and troubled 
about worldly things; and Mary, of those who 
"seek first the kingdom of God in his righteous- 
ness." How true and important is that saying 
of the blessed Saviour: " Ye cannot serve God 
and Mammon;" and also that of the apostle, 
"The carnal mind is enmity against God;" again, 
" If any man love the world, the love of the 
Father is not in him." The supreme object of 
our love admits no rival. As the affections are 



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mainly concerned in the matter of true religion, 
and as there is no virtue in coersive obedience, 
we must be drawn by the Father, if we come to 
Jesus Christ in a right manner, John 6: 44; nor 
can this be, without true repentance preceded 
by "godly sorrow" for sin. We may be sorry 
and repent from worldly and selfish motives, but 
such repentance has to be "repented of." The 
greatest profligate may be very sorry that by 
his dissipation he has brought himself into poverty 
and disgrace, while there is no godly sorrow in 
his heart for having sinned against his Maker. 
When the prodigal son "came to himself" and 
returned to his father, his first confession was, 
"I have sinned against heaven." Luke 15: 21. 
So it is with every true penitent, and no refor- 
mation will be permanent that has not such 
penitence for its foundation; hence so many 
backslide, whose profession of religion has been 
brought about by mere external excitement. 
Although, as I said, the affections are mainly 
concerned in true conversion; yet it is proper that 
we should fear the righteous judgments of God 
on account of sin ; for " it is a fearful thing to 
fall into the hands <j$ the living God." Heb. 10: 
31, The fearfulness will arise in the sinner's 
mind when brought to judgment with a heart 



ON RESTORATIONISM. 121 

full of rebellion against divine purity. We can 
easily conceive how this can be, without admit- 
ting that God will continue eternally opposed to 
the creature; as long as enmity remains in the 
creature's heart against God, so long must the 
fearfulness continue. God's judgments are often 
very severe in this world, and will no doubt, be 
so in the next, toward all who slight the offers 
of mercy now held forth in the gospel, who live 
and die in sin, and rise in " the resurrection of 
damnation." John 5: 29. The apostle makes 
the " terror of the Lord," a motive to "persuade 
men!" 2 Cor. 5: 11. The most severe punish- 
ment which may be necessary for the subjuga- 
tion of man, whether in this or a future state, 
when viewed as a means to accomplish a good 
end, is not incompatible with the most gracious 
design; but when viewed as an end, it becomes 
very difficult to "vindicate the ways of God to 
man" and reconcile such severity with a merci- 
ful purpose. But, apart from the motives just 
stated, there are higher inducements to practical 
piety. The heartfelt enjoyment resulting from 
a consciousness of doing the will of God, thus 
securing his approbation, together with the 
pleasure flowing from an intercourse of kindred 
minds filled with the same spirit of love, and 
11 



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FAMILIAR LETTERS 



mutually engaged in prompting each other to 
faithful perseverance in " keeping the unity of 
the spirit in the bonds of peace." Eph. 4: 3. 
Who that has ever had it, would forego such 
enjoyment? compared with which, the pleasures 
of sense are dull and insipid. Can my brother 
think that because Restorationists believe the 
Saviour will fully accomplish what he came into 
the world for, viz. " to seek and to save that 
which was lost," they have no motive to become 
followers of so merciful a Redeemer? does not 
that " perfect love which casteth out fear," con- 
stitute a higher motive to Christian obedience, 
than the fear it casts out? If it does, then surely 
it should be insisted upon as a paramount induce* 
ment. 1 think my brother will not demur to 
this; his own experience, when the love of God 
has been shed abroad in his heart, will prompt 
him to answer the question in the affirmative. 
May we not then be permitted to judge of the 
fountain by the stream; the cause by the effect? 
can the small portion of love received by one 
soul, be compared with the infinite source 
whence it flows? and does not that small portion 
excite in the recipient a strong desire that all 
others should participate in the joys of salvation? 
must it not then be the will of God, who to 



ON RESTOXtATIONISM. 



123 



commend his love toward sinners, sent his only- 
begotten Son to die for them, even when they 
were without strength? Rom. 5: 6. Then, my 
dear brother, let us cultivate this heavenly prin- 
ciple more and more; let us bow humbly to the 
sceptre of Immanuel; let us take his yoke upon 
us, and bear it with patience, laying aside every 
weight, and run the race set before us, contin- 
ually supplicating the " Father of lights" for still 
larger supplies of grace, that we may be enabled 
to love Him " supremely, and our neighbor as 
ourselves;" that when we shall have finished our 
course here, we may be prepared to meet our 
Judge, escape the condemnation, and be admit- 
ted to His presence on high, where there is 
fullness of joy, and at His right hand where 
there are pleasures forevermore. 

In the delightful anticipation of meeting you 
in those blissful regions, where we shall be for 
ever united in sentiment and affection, I once 
more bid you adieu. 

D. P. 



124 



FAMILIAR LETTERS 



LETTER XXIII. 



Mount Hygiene, Feb. Ith, 1844, 
Dear Brother: 

I thought my last epistle 
to you, on the subject of our religious difference, 
would have closed the correspondence on my 
part, and had come to the conclusion to desist 
from troubling you any farther: indeed, when 
the first series was closed, I thought the same, 
but recollecting another objection often brought 
against our application of the promises made by 
God to Abraham, Isaac, and Jacob, recorded in 
Genesis, I desire you to examine it. The objec- 
tor discovering that the benefits promised were 
to be conferred upon all nations, families, and 
kindreds of the earth, and seeing no way to avoid 
their universal application to all mankind, at the 
same time fearing the conclusions at which Res- 
torationists arrive; asserts that the promises in 



ON RESTORATIONISM. 



125 



question had no reference to spiritual, but to 
temporal blessings only, that although the prom- 
ised seed was Christ; yet, so far as the benefits of 
his intercession were general, they related to the 
good things of this life exclusively. This view 
has been often presented to me, especially by 
that class of Christians who think that Christ 
died for only a part of the human family. Let 
us now see what construction the apostles put on 
this subject, and we need be at no loss how to 
understand it. In the 3d chapter of Acts, Peter 
having spoken of the Saviour's death, resurrec- 
tion, ascension, and reception into heaven "until 
the times of the restitution of all things" says 
to the Jews, " Ye are the children of the pro- 
phets, and of the covenant which God made with 
our fathers, saying unto Abraham, And in thy 
seed shall all the kindreds of the earth be blessed. 
Unto you first, God, having raised up his Son 
Jesus, sent him to bless you, in turning away 
every one of you from his iniquities." Acts 3, 
25, 26. Again, Paul, writing to the Galatians, 
3rd chapter, 7, 8 and 9th verses, " Know ye 
therefore, that they which are of faith, the same 
are the children of Abraham. And the Scrip- 
ture, foreseeing that God would justify the hea- 
then through faith, preached before the gospel 
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126 



FAMILIAR LETTERS 



unto Abraham, saying, In thee shall all nations 
be blessed. So then, they which be of faith are 
blessed with faithful Abraham. ,, 14, " That the 
blessing of Abraham might come on the Gentiles 
through Jesus Christ; that we might receive the 
promise of the spirit through faith." 16, "Now 
to Abraham and his seed were the promises 
made. He saith not, And to seeds, as of many; 
but as of one, And to thy seed, which is Christ." 
17, "And this I say, That the covenant that was 
confirmed before of God in Christ, the law, which 
was four hundred and thirty years after, cannot 
disannul that it should make the promise of none 
effect." 29, " And if ye be Christ's, then are ye 
Abraham's seed, and heirs according to the 
promise." Again; Paul to the Romans, 4th 
chapter, 13th verse, " For the promise, that he 
should be the heir of the world, was not to Abra- 
ham, or to his seed, through the law, but through 
the righteousness of faith." 14, " For if they 
which are of the law be heirs, faith is made void, 
and the promise made of none effect." Saint 
Paul alludes to the same in his defence before 
Felix, Acts 24: 14, 15, " But this I confess unto 
thee, that after the way which they call heresy, 
so worship I the God of my fathers, believing all 
things which are written in the law and in the 



ON RESTORATIONISM. 



127 



prophets: And have hope toward God, which 
they themselves also allow, that there shall be a 
resurrection of the dead, both of the just and 
unjust." Also, in his address to Agrippa, Acts 
26: 6, 7, 8, "And now I stand and am judged for 
the hope of the promise made of God unto our 
fathers: Unto which promise our twelve tribes, 
instantly serving God day and night, hope to 
come, for which hope's sake, king Agrippa, I 
am accused of the Jews. Why should it be 
thought a thing incredible with you, that God 
should raise the dead?" You see, brother, how 
the inspired apostle understood and applied those 
promises made to the ancient patriarchs, and you 
cannot but see that the objection I am noticing, 
is groundless. It is true, however, that God 
promised to multiply the natural posterity of 
Abraham, Isaac, and Jacob, and give them the 
land of Canaan for a possession, and it is called 
an everlasting possession. Read Gen. 17: 8, and 
18: 18, and 26: 34, and 28: 13, 14. Yet this 
part of the blessing was not only temporary, but 
confined to that particular nation, while that of 
which the apostles speak, was to embrace all na- 
tions, families, and kindreds of the earth. The 
promises must therefore be viewed in a double 
aspect, one part referring to temporal, and the 



128 



FAMILIAR LETTERS 



other to spiritual blessings; the former, peculiar 
to the Jews; the latter, to all mankind. It is 
not a little surprising that with so much evi- 
dence to the contrary, any one should suppose 
the patriarchal promises furnish no ground of 
faith in spiritual blessings! But such is the fear 
of many pious Christians, lest they should admit 
something that seems to favor the doctrine of 
ultimate reconciliation by Christ, to God, of all 
" things in heaven and earth," that they will put 
the most unreasonable constructions upon the 
plainest passages of Scripture. We should 
never read the good book for the purpose of sus- 
taining a preconceived opinion, but making it its 
own expositor; search every part, deducing from 
the whole such conclusions as will best accord 
with the general scope, and harmonize with all 
the communicable attributes of God: we may 
sustain almost any theory by culling and colla- 
ting together particular passages, disconnecting 
them from their context, having no reference to 
the speaker, the occasion, the time, the circum- 
stances, the subject spoken of, or the people 
spoken to; all these should be duly considered 
without prejudice, and with an honest desire to 
arrive at truth for its own sake. This, I am 
aware is very hard to do, and more so on religious 



ON RESTORATIONISM. 



129 



subjects than any other, because we connect 
with these our destiny in a future state. It is 
therefore highly important for us, to weigh well 
the evidences on all sides carefully, summing up 
the whole, and prayerfully relying on that wis- 
dom which cometh from above. This has been 
my course for many years, and in this way, 
without consulting mere human authority, I 
have arrived at the conclusions, and adopted the 
sentiments advocated in these letters. You 
probably think, by this time, that I had better 
not promise to stop writing, and I am somewhat 
of your opinion, for the subject presents itself in 
so many aspects, that the more it is contemplated 
the more susceptible it appears of enlargement. 
I will however not trouble you any farther at 
this time, but close this by saying, that through 
the kindness of Providence, my health is good, 
am much blessed in my domestic relations, hav- 
ing a most worthy companion, dutiful children, 
and delightful home, on the bank of the beauti- 
ful Ohio, across whose calm surface I can now 
look from my window and see the varied and 
picturesque landscape of Kentucky hills; which, 
while they bring to my remembrance the more 
fertile and pleasant portions of that fine State, 
and the many acts of hospitality so often received 



130 



FAMILIAR LETTERS 



from the liberal inhabitants, in former years, at 
the same time remind me of the great draw-back 
upon their substantial prosperity for this world 
and the world to come. See Isaiah 58: 6. 

You will please accept once more the assu- 
rances of my unfeigned love. 

D. P. 



ON RESTORATIONISM. 



131 



LETTER XXIV. 



Mount Hygiene, Feb. 8th 9 1844. 
Dear Brother: 

You must have discovered 
already, that I attach much importance to the 
idea that the final judgment will take place in 
time and not in eternity. Although considerable 
has been interspersed through former letters, on 
this point, I have thought it might be well for 
the sake of reference, to embody in this, the 
most prominent passages of Scripture in proof 
of the sentiment. Many more might be quoted, 
but these may suffice: Acts 17: 31; Rev. 11: 18; 
2 Pet. 3: 7, 10, 12; 1 John 4: 17; Matt. 10: 15, 
and 11: 24; Mark 6: 11; Rev. 6: 17; Phil. 1: 10; 
Rom. 2: 5, 16; 1 Thess. 5: 2; John 12: 48; Jude 
6; 1 Cor. 4: 5. You will see, by looking at these 
texts, the word day or time is used in speaking 
of the judgment. The expression eternal judg- 
ment occurring in Hebrews 6: 2, is the only 



132 



FAMILIAR LETTERS 



exception I can recollect; and this, as stated in 
a former letter, must refer to the spirit of judg- 
ment and not the act of judging, because the 
latter will at some period, be past; but the former, 
being the eternal word or spirit, must endure 
without end, and is that by which the world will 
be judged in the last day. We should be care- 
ful, however, and not conclude too hastily, that 
because the term day is used, it must necessarily 
mean twelve, or twenty-four hours, it being often 
used to designate a long period, but not unlim- 
ited: hence, Peter introduces this caution when 
speaking of the day of judgment, "But, beloved, 
be not ignorant of this one thing, that one day is 
with the Lord as a thousand years, and a thousand 
years as one day," 2 Pet. 3: 8, intimating that 
it may continue that length of time. I am par- 
ticular on this subject, because there appears to 
me a great absurdity in supposing all human 
souls immediately ^nter eternity when the body 
dies, and after the resurrection, brought back 
again into time to be judged: especially if the 
judgment produce no change in their characters, 
but only augments the degree of happiness or 
misery to the several classes. Whatever may 
be the state or condition of the soul between 
death and the resurrection, whether conscious 



ON RESTORATIONISM.. 



133 



©r unconcious, I can see no proof of its final 
state being fixed till after the judgment; for if it 
be sealed previously, there would seem to be no 
necessity of judgment at all. I know the com- 
mon reason assigned is, that the Judge may 
manifest to all creatures, the rectitude of his 
character and the justice of his retributions. 
This is no doubt one great object of the judg- 
ment, but not the only one. It is not only ne- 
cessary that creatures should be convinced of 
God's character, and the equity of his govern- 
ment, but also that they should be made to see 
their own; and nothing can give them such in- 
sight but that spirit or word which is compared 
to a sharp two-edged sword, and which, in the 
process of judgment, will pierce "even to the 
dividing asunder of soul and spirit, and of the 
joints and marrow, and is a discerner of the 
thoughts and intents of the heart." Heb. 4: 12. 
We are informed that when the Lord shall come, 
he "will bring to light the hidden things of dark- 
ness, and make manifest the counsels of the 
hearts; and then shall every man have praise of 
God." 1 Cor. 4: 5. Such manifestation is not 
necessary for the Creator, who knows all hearts 
as well now as then, but it is not the case with 
the creature, for no sinner ever realizes the 
12 



134 



FAMILIAR LETTERS 



depth of his own depravity until the spirit operates 
upon his heart, and brings to his view its latent 
iniquity: nor will any soul ever bow voluntarily 
to Christ, and be reconciled to God, without such 
process; either here or hereafter. Hence, if we 
do not yield to the dictates of the word now, the 
same will judge us in the last day. John 12: 48. 
There never was, nor ever will be, a true con- 
version unless the soul become the subject of a 
previous conviction of sin, and nothing but the 
divine spirit, which searches the deep things of 
the heart, can effect it. There can be no con- 
version from sin, without conviction of sin. This 
is an important branch of Christian doctrine, and 
no denomination holds it more sacred than Res- 
torationists. Taking this view of judgment then, 
you will discover, that I consider it an essential 
part of the great work for which Christ came 
into the world, (see John 9: 39,) without which, 
there could be no salvation for any of Adam's 
race. If judgment be nothing more than passing 
a sentence, why is it said that the books will be 
opened, Rev. 20: 12, what are the books and what 
the object in opening them? but to expose their 
contents. It is possible they may signify the 
records of all God's dealings with his creatures 
through all their past lives, his revealed word, 



ON RESTORATIONISM. 



135 



his various providences, together with the par- 
ticular state and character of each soul, which 
will be brought to the creature's view by the 
spirit of judgment. This would seem necessary, 
that each individual might discover not only his 
deserts, but also, the justice of whatever retri- 
bution may await him. Christ says that of every 
idle word, an account must be given; if so, it 
will be necessary these words be brought to our 
recollection, and this can be done only by the 
spirit, for without its aid we could not remem- 
ber one of a thousand. The difference between 
thoughts and intentions will also be made man- 
ifest, (see again Heb. 4: 12,) as all crime is 
referable to intention, it is important such dis- 
crimination should be made: we may think about 
an evil deed, and yet not intend to do it. There 
is also a difference between desiring and covet- 
ing; there is no harm in desiring to have what 
belongs to another, provided we are willing to 
give an equivalent, and obtain it with the own- 
er's consent; but to covet, is to wish it without 
pay, and hence a breach of the tenth command- 
ment. The judgment of God, which is "accord- 
ing to truth," will recognize all these distinctions, 
nor can any creature escape it. "But all things 
are naked and open unto the eyes of him with 



136 FAMILIAR LETTERS 

whom we have to do." Heb. 4: 13. How im- 
portant then, is the proper improvement of our 
time and talents; that we let no opportunity pass 
without doing all in our power to glorify God 
and benefit our fellow creatures; appropriating 
the bounties of his providence in relieving the 
wants of the needy, visiting the sick, consoling 
the afflicted, sympathising with, and pleading 
for, the oppressed; bearing a faithful testimony 
in behalf of truth and right; rebuking sin; pro- 
moting peace and holiness, " without which no 
man shall see the Lord." The faithful follower 
of Christ will not stop to enquire whether the 
course he is pursuing be popular, or unpopular, 
but whether God and conscience approve it; the 
precepts of his Saviour will be the guide of his 
life, and his blessed example the object of his 
constant imitation; he will never be weary ia 
well-doing, but will always bear in mind, that 
"God shall bring every work into judgment, with 
every secret thing, whether it be good or whether 
it be evil." Eccl. 12: 14. Hold fast, my dear 
brother, to your good profession, " let no man 
take thy crown." And may the judge of quick 
and dead, when he comes to make up his jewels, 
find you among the happy number. 

D. P. 



ON RESTORATIONISM. 



137 



LETTER XXV. 



Mount Hygiene, Feb. 20th, 1844. 
Dear Brother: 

I know not whether my 
brother is fully aware of the difference between 
Restorationism and what is now called Univer- 
salism, because the latter term was formerly 
used to designate the Restoration doctrine; hence 
arises much confusion in the minds of those un- 
acquainted with the history of this matter. I 
will therefore briefly state in this letter, why 
the designation was changed. All were for- 
merly called Universalists who denied endless 
misery, and held that all the human race would 
ultimately be made holy and happy: but with 
this they also believed in a judgment after the 
resurrection, to be followed by limited suffering 
to those who should die unregenerated; repen- 
tance for, and forgiveness of sin, and the new 
birth were held sacred. Such was the prevail- 
ing theory of ancient Universalists. But of late 
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FAMILIAR LETTERS 



a sect has arisen, taking the same name, but 
denying in part, the former doctrine. They 
hold that all sin and suffering are confined to 
this mode of existence; that the judgment is now 
in progress; that every transgression is imme- 
diately followed by its appropriate retribution 
in this life, and that the general resurrection 
will place the whole race of Adam on grounds 
of perfect equality. This sentiment is predicated 
upon the supposition that the corporeal, and not 
the intellectual part of man, is the sinner; and 
that when the body is dead, the sin is ended, with 
all its consequences. When this doctrine 
was introduced, it spread in a short time, with 
great rapidity, and is at this time much more 
popular than ancient Universalism, with those 
who are willing to risk present consequences for 
present indulgence. The adherents of the ancient 
faith believed this a dangerous error, and not 
willing to be identified with it, assumed the 
appellation of Restorationists, leaving to the dis- 
senters the name, while they held on to the prin- 
ciples of their predecessors. So much for the 
history; now for a few remarks upon this 
innovation. If crime be referable to fleshful 
propensities only, and these propensities be 
constitutional, and this constitution the neces- 



ON RESTORATIONISM. 



139 



sary result of our physical organization, and 
this organization not our own, but the Creator's 
work, it follows, that we cannot help being 
criminal, or that there is no such thing as crime. 
But if crime be referable to intention, and inten- 
tion to mind, then w^e must look to the intellect 
for the beginning of sin; and this is just where 
the apostle James found it. James 1: 13, 14, 15. 
" Let no man say, w^hen he is tempted, I am 
tempted of God, for God cannot be tempted 
with evil, neither tempteth he any man; But 
every man is tempted when he is drawn away 
of his own lust and enticed, then when lust hath 
conceived, it bringeth forth sin; and sin, when 
it is finished, bringeth forth death." Although 
lust draws and entices, yet is it not sin until it 
conceives; and where does that take place if not 
in the mind? Surely then, crime is to be traced 
to the inner, and not to the outer man. It is no 
crime to be tempted, for the Saviour himself w r as 
" tempted in all points like as we are, yet with- 
out sin." Heb, 4: 15. But the sin consists in 
vielding to it. The body is no more than the 
instrument, while the soul is the accountable 
agent in the commission of crime: hence the 
need of inward regeneration. But according to 
the view examined above, the soul having never 



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FAMILIAR LETTERS 



sinned, stands in need of no such change,but 
only needs to be furnished with a pure body, 
corresponding with its own purity, which will 
be effected by the resurrection, without the 
soul's consent, (for I trust no one will assert that 
moral agents will be consulted as to whether the 
body shall or shall not rise from the dead.) If 
the sentiment I am opposing, be true, the only 
redemption to be accomplished by Christ, is to 
be performed upon passive subjects, except so 
far as the truths he taught and the precepts he 
enjoined may be beneficial to us in this life, for 
the doctrine is, that our moral character here, 
will not effect our condition in a future state one 
w r ay or the other. If so, then the man w r ho 
serves satan all his life and dies in the act of 
murder, or any other heinous crime, will be as 
well off in the resurrection as he who serves his 
Maker, and dies in the triumphs of Christian 
faith. To show still farther the absurdity of 
this theory, let us apply the principle to a case 
of human jurisprudence. Suppose a man be 
arraigned before a court, charged with killing a 
fellow man; the court, on inquiry, find the man 
was killed accidentally; in that case a verdict of 
innocence is rendered; but, suppose it be proved 
the man was killed in a quarrel by receiving 



ON RESTORATIONISM. 



141 



what is termed an unlucky blow, it is then man- 
slaughter, because although there was no inten- 
tion to kill, yet there was to quarrel and strike; 
the perpetrator is therefore punished according 
to the wickedness of his intention; but should 
the court be satisfied the act was done with ma- 
lice aforethought, it is wilful murder. In all this, 
the motive is recognized, as giving character to 
the act, and what gives rise to motive, but 
thought, and where is thought but in the mind? 
If then, thought be referable to mind, and motive 
to thought, and crime to motive, I ask, how can 
crime be charged to the body? for what is the 
body but matter? Now as mere matter can 
neither obey nor disobey moral law, and as it 
cannot disobey the physical laws which govern 
it, the conclusion must be, that it cannot disobey 
at all. Hence, if there be any sin, the soul must 
be the sinner; and this is Bible doctrine, "The 
soul that sinneth, it shall die." Ezek. 18: 4. I 
have written thus plainly in opposing this error, 
not for any unfriendly feeling toward those who 
hold it, nor doubting that many of them are 
pious, but because I love them, and desire they 
may see its fallacy and avoid its danger, being 
well assured it is calculated to deaden that 
anxiety about a future state which all should 



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FAMILIAR LETTERS 



feel, who have not yet commenced seeking the 
salvation of their souls. Any doctrine which 
sets aside the necessity of such seeking, must be 
injurious to man's best interests, nor could I ac- 
quit my conscience without bearing testimony 
against it, All true Restorationists, if they act 
up to their profession, will be ever engaged in 
seeking a greater conformity to that blessed Be- 
ing whose will is that "all men should be saved 
and come to the knowledge of the truth," and 
the nearer they approximate to his divine image, 
the more solicitous will they be that others may 
be brought into a like conformity. Praying that 
we may yet see eye to eye on the great subject 
of man's redemption, and finally enjoy together 
that heavenly inheritance which God has pro- 
vided for those that love and serve him, I close 
with assuring you that your welfare in this world 
and the world to come, will ever be near my 
heart. 

D. P. 



ON RESTORATIONISM. 



143 



CONCLUSION. 



I have little doubt that many, belonging to 
different denominations, will find in the fore- 
going letters their own private sentiments, who 
for various reasons do not avow them openly. 
Some, disliking contention, are unwilling to com- 
mit themselves by an open declaration, to the 
controversy that would ensue. Others fear that 
it would be like " casting pearl before swine," 
and that their perversion by wicked men would 
do more harm than acknowledging the doctrine 
would do good. Some stand in such relation to 
religious bodies as makes them unwilling to dis- 
turb their harmony by saying what they think: 
this class often prefer peace to truth. Another 
pretty numerous class intend to keep quiet until 
the doctrine become popular, when its public 
profession will be attended with no cross. Such 
persons, like Nicodemus, come by night to seek 



144 



FAMILIAR LETTERS. 



information, they are well described in the fol- 
lowing lines by Cowper; 

" Some act upon the prudent plan, 
Say little, and hear all they can, 

Safe policy, but hateful; 
So barren sands imbibe the shower, 
But render neither fruit nor flower, 
Unpleasant and ungrateful." 

Many, like the man who (having his sight 
partially restored) "saw men as trees walking," 
have an indistinct conception of its truth, and 
though rejoicing in hope, take no decided ground 
for fear it is too good to be true. I would say 
then, "prove all things, hold fast that which is 



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